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Namo tassa bhagavato arahato sammāsambuddhassa Namo tassa bhagavato arahato sammāsambuddhassa Namo tassa bhagavato arahato sammāsambuddhassa

Eta� santa�, eta� pa�īta�, yadida� sabbasa�khārasamatho

sabbūpadhipa�inissaggo ta�hakkhayo virāgo nirodho nibbāna�.1 "This is peaceful, this is excellent, namely the stilling of all prepa-

rations, the relinquishment of all assets, the destruction of craving,

detachment, cessation, extinction."

With the permission of the assembly of the venerable meditative

monks. This is the thirty-first sermon in the series of sermons on Nibbāna. In our attempt to understand some subtle characteristics of the middle

path leading to Nibbāna in our last sermon, we found some discourses like Sa�āyatanavibhangasutta, Oghatara�asutta, Vitakkasanthānasutta, Māgandiyasutta, Rathavinītasutta and Alagaddūpamasutta particularly helpful. It became clear that the twin principle of pragmatism and

relativity, underlying the norm of dependent arising, could be gleaned to a

great extent from those discourses.

We also found that the course of practice leading to Nibbāna is not an accumulation or amassing, but a gradual process of attenuation or

effacement, tending towards a realization of voidness, free from notions of

‘I’ and ‘mine’.

It is for the purpose of emphasizing the twin principles of pragmatism

and relativity that the Buddha compared the Dhamma to a raft in the Alagaddūpamasutta of the Majjhima Nikāya. In this series of sermons we made allusions to this simile in brief on several occasions, but let us now

try to examine this simile in more detail. In order to present the parable of

the raft, the Buddha addressed the monks and made the following

declaration: Kullūpama� vo, bhikkhave, dhamma� desissāmi nitthara�atthāya no

gaha�atthāya.2 "Monks, I shall preach to you the Dhamma comparable to a raft for crossing over and not for grasping." With this introductory

declaration, he goes on to relate the parable of the raft.

"Monks, suppose a man in the course of a long journey, saw a great

expanse of water whose near shore was dangerous and fearful and whose

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further shore was safe and free from fear. But there was no ferry boat or

bridge going to the far shore. Then he thought:

‘There is this great expanse of water whose near shore is dangerous

and fearful and whose further shore is safe and free from fear. But there is

no ferry boat or bridge going to the far shore. Suppose I collect grass,

sticks, branches and leaves and bind them together into a raft, and

supported by the raft and making an effort with my hands and feet I were

to get safely across to the far shore’.

And then the man collected grass, sticks, branches and leaves and

bound them together into a raft, and supported by the raft and making an

effort with his hands and feet he got safely across to the far shore. Then,

when he got safely across and had arrived at the far shore he might think

thus:

‘This raft has been very helpful to me, supported by it and making an

effort with my hands and feet I got safely across to the far shore. Suppose

I were to hoist it on my head or load it on my shoulder and then go

wherever I want.’

Now, monks, what do you think, by doing so would that man be doing

what should be done with that raft?" "No, Venerable Sir."

"By doing what would that man be doing what should be done with

that raft? Here, monks, when that man got across and had arrived at the far

shore, he might think thus: ‘This raft has been very helpful to me, since

supported by it and making an effort with my hands and feet I got safely

across to the far shore. Suppose I were to haul it on dry land or set it adrift

in the water and then go wherever I want.’

Now it is by so doing that that man would be doing what should be

done with the raft. Even so, monks, I have shown you how the Dhamma is similar to a raft, being for the purpose of crossing over, not for the

purpose of grasping." And the Buddha concludes with the significant

statement:

Kullūpama� vo , bhikkhave, ājānantehi dhammā pi vo pahātabbā, pageva adhammā. "Monks, when you know the Dhamma to be similar to a raft, you should abandon even good states, how much more so bad

states".

So it seems, this raft simile has a very deep meaning. The building of

the raft by the person wishing to cross symbolizes the pragmatic and

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relative values we highlighted in connection with the path of practice

leading to Nibbāna. The raft improvised with self effort is not for grasping or carrying on one’s shoulder. As we have already pointed out with

reference to such discourses like Sa�āyatanavibha�gasutta, apart from the purpose of crossing, there is nothing worth holding on to or grasping.

Why so? Because the aim of this holy life or this path of practice is non-

grasping instead of grasping; non-identification, atammayatā, instead of identification, tammayatā; assetlessness, nirupadhi, instead of assets, upadhi. The importance attached to this simile is so much that the Buddha

reminds the monks of it in the MahāTa�hāsa�khayasutta also, with the following allusion: Ima� ce tumhe, bhikkhave, di��hi� eva� parisuddha� eva� pari-

yodāta� allīyetha kelāyetha dhanāyetha mamāyetha, api nu tumhe, bhik-khave, kullūpama� dhamma� desita� ājāneyyatha nitthara�atthāya no gaha�atthāya? No h’eta�, bhante! Ima� ce tumhe, bhikkhave, di��hi� eva� parisuddha� eva� pari-

yodāta� na allīyetha na kelāyetha na dhanāyetha na mamāyetha, api nu tumhe, bhikkhave, kullūpama� dhamma� desita� ājāneyyatha nit-thara�atthāya no gaha�atthāya? Eva�, bhante.3 "Monks, purified and cleansed as this view is, if you adhere to it,

cherish it, treasure it and treat it as a possession, would you then un-

derstand the Dhamma that has been taught as similar to a raft being for the purpose of crossing over and not for the purpose of grasping?" "No,

Venerable Sir!"

"Monks, purified and cleansed as this view is, if you do not adhere to

it, cherish it, treasure it and treat it as a possession, would you then

understand the Dhamma that has been taught as similar to a raft being for the purpose of crossing over and not for the purpose of grasping?" "Yes,

Venerable Sir!"

This is an illustration of the relative validity of the constituents of the

path. Instead of an accumulation and an amassing, we have here a setting

in motion of a sequence of psychological states mutually interconnected

according to the law of relativity. As in the simile of the relay of chariots,

what we have here is a progression by relative dependence.

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In this sequential progression, we see an illustration of the quality of

leading onward, opanayika, characteristic of this Dhamma. The term opanayika has been variously interpreted, but we get a clue to its correct meaning in the Udāyisutta of the Bojjha�gasa�yutta in the Sa�yutta Nikāya. Venerable Udāyi declares his attainment of the supramundane path in these words: Dhammo ca me, bhante, abhisamito, maggo ca me pa�iladdho, yo me

bhāvito bahulīkato tathā tathā viharanta� tathattāya upanessati.4 "The Dhamma has been well understood by me, Venerable Sir, and that

path has been obtained which, when developed and cultivated, will lead

me onwards to such states as I go on dwelling in the appropriate way."

The implication is that the Dhamma has the intrinsic quality of leading onward whoever is dwelling according to it so that he attains states of

distinction independent of another’s intervention.

A clearer illustration of this intrinsic quality can be found in the Ceta-nākara�īyasutta among the Tens of the A�guttara Nikāya. In that discourse, the Buddha describes how a long sequence of mental states is

interconnected in a subtle way, according to the principle of relativity,

leading onwards as far as final deliverance itself. The following section of

that long discourse might suffice as an illustration of the mutual

interconnection between the mental states in the list. Sīlavato, bhikkhave, sīlasampannassa na cetanāya kara�īya� ‘avip-

pa�isāro me uppajjatū’ti; dhammatā esā, bhikkhave, ya� sīlavato sīlasampannassa avippa�isāro uppajjati. Avippa�isārissa, bhikkhave, na cetanāya kara�īya� ‘pāmojja� me uppajjatū’ti; dhammatā esā, bhikkhave, ya� avippa�isārissa pāmojja� jāyati. Pamuditassa, bhikkhave, na cetanāya kara�īya� ‘pīti me uppajjatū’ti; dhammatā esā, bhikkhave, ya� pamuditassa pīti uppajjati.5 "To one who is virtuous, monks, who is endowed with virtue, there is

no need for an act of will like: ‘let remorselessness arise in me’; it is in the

nature of Dhamma, monks, that remorselessness arises in one who is virtuous, who is endowed with virtue. To one who is free from remorse,

monks, there is no need for an act of will like: ‘let gladness arise in me’; it

is in the nature of Dhamma, monks, that gladness arises in one who is free from remorse. To one who is glad, monks, there is no need for an act of

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will like: ‘let joy arise in me’; it is in the nature of Dhamma, monks, that joy arises in one who is glad."

In this way, the Buddha outlines the entire course of training leading

up to knowledge and vision of deliverance, interlacing a long line of

mental states in such a way as to seem an almost effortless flow. The

profound utterance, with which the Buddha sums up this discourse, is

itself a tribute to the quality of leading onward, opanayika, in this Dham-ma. Iti kho, bhikkhave, dhammā va dhamme abhisandenti, dhammā va

dhamme paripūrenti apārā pāra� gamanāya. "Thus, monks, mere phenomena flow into other phenomena, mere phenomena fulfil other

phenomena in the process of going from the not beyond to the beyond."

So, then, in the last analysis, it is only a question of phenomena. There

is no ‘I’ or ‘mine’ involved. That push, that impetus leading to Nibbāna, it seems, is found ingrained in the Dhamma itself. Not only the term opanayika, all the six terms used to qualify the

Dhamma are highly significant. They are also interconnected in meaning. That is why very often in explaining one term others are dragged in.

Sometimes the questioner is concerned only about the meaning of the

term sandi��hika, but the Buddha presents to him all the six qualities of the Dhamma.6 In discourses like MahāTa�hāsa�khayasutta the emphasis is on the term opanayika, but there, too, the Buddha brings in all the six terms, because they are associated in sense.

Let us now examine how these six epithets are associated in sense. The

usual explanation of svākkhata, "well preached", is that the Dhamma has been preached by the Buddha properly intoned with perfect symmetry as

to the letter and to the spirit, excellent in the beginning, excellent in the

middle and excellent in the end. But the true meaning of

svākkhata emerges when examined from the point of view of practice. The quality of being visible here and now, sandi��hika, that is not

found in an ill-preached doctrine, durakkhāta dhamma, is to be found in this well-preached Dhamma. Whereas an ill-preached doctrine only promises a goal attainable in the next world, the well-preached Dhamma points to a goal attainable in this world itself. Therefore we have to

understand the full import of the epithet svakkhāta in relation to the next quality, sandi��hika, visible here and now.

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We have already dealt with this quality to some extent in connection

with an episode about General Sīha in an earlier sermon.7 Briefly stated,

the meaning of the term sandi��hika is "visible here and now, in this very life", as far as the results are concerned. The same idea is conveyed by the

expression di��heva dhamme often cited with reference to Nibbāna in the standard phrase, di��heva dhamme sayam abhiññā sacchikatvā,8 "having realized by one’s own higher knowledge in this very life". Whereas

samparāyika stands for what comes after death, in another life, sandi��hika points to the attainability of results in this very life, here and now.

The term sandi��hika can be related to the next epithet akālika. Since the results are attainable here and now, it does not involve an interval in

time. It is, in other words, timeless, akālika. In our earlier sermons we brought in, as an illustration for this in-

volvement with time, the period of suspense after an examination, these

days, awaiting results. Nibbāna-examination, on the other hand, yields results then and there and produces the certificate immediately. So we see

the quality "visible here and now" implicating a timelessness.

Unfortunately, however, the term akālika also suffered by much commentarial jargon. Meanings totally foreign to the original sense came

to be tagged on, so much so that it was taken to mean `true for all times’

or `eternal’.

The Samiddhisutta in the Devatāsa�yutta of the Sa�yutta Nikāya clarifies for us the original meaning of the term akālika. One day, Ven-erable Samiddhi had a bath at the hot springs in Tapodārāma and was

drying his body outside in the sun. A deity seeing his handsome body

gave him an advice contrary to the spirit of the Dhamma. Bhuñja, bhikkhu, mānusake kāme, mā sandi��hika� hitvā kālika�

anudhāvi.9 "Enjoy, monk, human sensual pleasures, do not abandon what is visible here and now and run after what takes time!"

Venerable Samiddhi met the challenge with the following explanatory

reply:

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Na kvhāha�, āvuso, sandi��hika� hitvā kālika� anudhāvāmi. Kāli-kañca khvāha�, āvuso, hitvā sandi��hika� anudhāvāmi. Kālikā hi, āvuso, kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. Sandi��hiko aya� dhammo akāliko ehipassiko opanayyiko paccatta� veditabbo viññūhi. "It is not the case, friend, that I abandon what is visible here and now

in order to run after what involves time. On the contrary, I am abandoning

what involves time to run after what is visible here and now. For the

Fortunate One has said that sensual pleasures are time involving, fraught

with much suffering, much despair, and that more dangers lurk in them.

Visible here and now is this Dhamma, timeless, inviting one to come and see, leading one onwards, to be realized personally by the wise."

This explanation makes it clear that the two terms sandi��hika and akālika are allied in meaning. That is why sandi��hika is contrasted with kālika in the above dialogue. What comes after death is kālika, involving time. It may come or may not come, one cannot be certain about it. But of

what is visible here and now, in this very life, one can be certain. There is

no time gap. It is timeless.

The epithet akālika is implicitly connected with the next epithet, ehipassika. If the result can be seen here and now, without involving time, there is good reason for the challenge: ‘come and see!’ If the result can be

seen only in the next world, all one can say is: ‘go and see!’

As a matter of fact, it is not the Buddha who says: ‘come and see!’, it is

the Dhamma itself that makes this challenge. That is why the term ehipassika is regarded as an epithet of the Dhamma. Dhamma itself invites the wise to come and see.

Those who took up the challenge right in earnest have proved for

themselves the realizable nature of the Dhamma, which is the justification for the last epithet, paccatta� veditabbo viññūhi, "to be experienced by the wise each one by oneself".

The inviting nature of the Dhamma leads to personal experience and that highlights the opanayika quality of leading onwards. True to the statement tathā tathā viharanta� tathattāya upanessati,10 the Dhamma leads him onwards to appropriate states as he lives according to it.

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Sometimes the Buddha sums up the entire body of Dhamma he has preached in terms of the thirty-seven participative factors of enlight-

enment. Particularly in the Mahāparinibbānasutta we find him addressing the monks in the following memorable words: Tasmātiha, bhikkhave, ye te mayā dhammā abhiññā desitā, te vo

sādhuka� uggahetvā āsevitabbā bhāvetabbā bahulīkātabbā, yathayida� brahmacariya� addhaniya� assa cira��hitika�, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussāna�. Katame ca te, bhikkhave, dhammā mayā abhiññā desitā ye vo

sādhuka� uggahetvā āsevitabbā bhāvetabbā bahulīkātabbā, yathayida� brahmacariya� addhaniya� assa cira��hitika�, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussāna�? Seyyathida� cattāro satipa��hāna cattāro sammappadhānā cattāro

iddhipādā pañcindriyāni pañca balāni satta bojjha�gā ariyo a��ha�giko maggo.11 "Therefore, monks, whatever dhammas I have preached with higher

knowledge, you should cultivate, develop and practice thoroughly, so that

this holy life would last long and endure for a long time, thereby

conducing to the wellbeing and happiness of many, out of compassion for

the world, for the benefit, the wellbeing and the happiness of gods and

men.

And what, monks, are those dhammas I have preached with higher knowledge that you should cultivate, develop and practice thoroughly, so

that this holy life would last long and endure for a long time, thereby

conducing to the wellbeing and happiness of many, out of compassion for

the world, for the benefit, the wellbeing and the happiness of gods and

men?

They are the four foundations of mindfulness, the four right en-

deavours, the four bases for success, the five faculties, the five powers, the

seven factors of enlightenment, and the noble eightfold path".

This group of dhammas, collectively known as the thirty-seven participative factors of enlightenment illustrates the quality of leading

onwards according to the twin principles of relativity and pragmatism.

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It is customary in the present age to define the Dhamma from an academic point of view as constituting a set of canonical texts, but here in

this context in the Mahāparinibbānasutta, at such a crucial juncture as the final passing away, we find the Buddha defining the Dhamma from a practical point of view, laying emphasis on the practice. It is as if the

Buddha is entrusting to the monks a tool-kit before his departure.

The thirty-seven participative factors of enlightenment are comparable

to a tool-kit, or rather, an assemblage of seven tool-kits. Each of these

seven is well arranged with an inner consistency. Let us now examine

them.

First comes the four foundations of mindfulness. This group of

dhammas deserves pride of place due to its fundamental importance. The term satipa��hāna has been variously interpreted by scholars, some with reference to the term pa��hāna and others connecting it with upa��hāna. It seems more natural to associate it with the word pa��hāna, "foundation", as the basis for the practice. Upa��hita sati is a term for one who has mastered mindfulness, based on the four foundations, as for instance in

the aphorism upa��hitasatissāya� dhammo, nāya� dhammo mu��hasatissa,12 "this Dhamma is for one who is attended by mindfulness, not for one who has lost it."

The four foundations themselves exhibit an orderly arrangement. The

four are termed:

- kāyānupassanā, contemplation on the body, - vedanānupassanā, contemplation on feelings, - cittānupassanā, contemplation on the mind, and - dhammānupassanā, contemplation on mind-objects. So here we have a basis for the exercise of mindfulness beginning with

a gross object, gradually leading on to subtler objects. It is easy enough to

contemplate on the body. As one goes on setting up mindfulness on the

body, one becomes more aware of feelings and makes them, too, the

object of mindfulness. This gradual process need not be interpreted as so

many cut and dried separate stages. There is a subtle imperceptible

interconnection between these four foundations themselves.

To one who has practiced contemplation on the body, not only pleasant

and unpleasant feelings, but also neither-painful-nor-pleasant feeling,

imperceptible to ordinary people, becomes an object for mindfulness. So

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also are the subtler distinctions between worldly, sāmisa, and unworldly, nirāmisa, feelings. As one progresses to cittānupassanā, contemplation on the mind, one

becomes aware of the colour-light system of the mind in response to

feelings, the alternations between a lustful mind, sarāga� citta�, a hateful mind, sadosa� citta�, and a deluded mind, samoha� citta�, as well as their opposites.

Further on in his practice he becomes conversant with the wirings

underlying this colour-light system of the mind and the know-how

necessary for controlling it. With dhammānupassanā he is gaining the skill in avoiding and overcoming negative mental states and encouraging

and stabilizing positive mental states.

Let us now see whether there is any connection between the four

foundations of mindfulness and the four right endeavours. For purposes of

illustration we may take up the subsection on the hindrances, included

under dhammānupassanā, contemplation on mind-objects. There we read: Yathā ca anuppannassa kāmacchandassa uppādo hoti, tañ ca pajānāti;

yathā ca uppannassa kāmacchandassa pahāna� hoti tañ ca pajānāti.13 "And he also understands how there comes to be the arising of

unarisen sensual desire, and how there comes to be the abandoning of

arisen sensual desire".

These two statements in the subsection on the hindrances could be

related to the first two out of the four right endeavours: Anuppannāna� pāpakāna� akusalāna� dhammāna� anuppādāya

chanda� janeti vāyamati viriya� ārabhati citta� pagga�hāti padahati; uppannāna� pāpakāna� akusalāna� dhammāna� pahānāya chanda� janeti vāyamati viriya� ārabhati citta� pagga�hāti padahati.14 "For the non-arising of unarisen evil unskilful mental states he arouses

a desire, makes an effort, puts forth energy, makes firm the mind and

endeavours; for the abandoning of arisen evil unskilful mental states he

arouses a desire, makes an effort, puts forth energy, makes firm the mind

and endeavours."

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The understanding of the hindrances is the pre-condition for this right

endeavour. What we have in the Satipa��hānasutta is a statement to the effect that one comprehends, pajānāti, the way hindrances arise as well as the way they are abandoned. Right endeavour is already implicated. With

mindfulness and full awareness one sees what is happening. But that is not

all. Right endeavour has to step in.

Just as the first two right endeavours are relevant to the subsection on

the hindrances, the next two right endeavours could be related to the

following two statements in the subsection on the enlightenment factors in

the Satipa��hānasutta. Yathā ca anuppannassa satisambojjha�gassa uppādo hoti, tañ ca pa-

jānāti; yathā ca uppannassa satisambojjha�gassa bhāvanāpāripūrī hoti tañ ca pajānāti.15 "And he also understands how there comes to be the arising of the

unarisen mindfulness enlightenment factor, and how the arisen mind-

fulness enlightenment factor comes to fulfilment by development".

One can compare these two aspects of the dhammānupassanā section in the Satipa��hānasutta with the two right endeavours on the positive side. Anuppannāna� kusalāna� dhammāna� uppādāya chanda� janeti

vāyamati viriya� ārabhati citta� pagga�hāti padahati; uppannāna� kusalāna� dhammāna� �hitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chanda� janeti vāyamati viriya� ārabhati citta� pagga�hāti padahati.16 "For the arising of unarisen skilful mental states he arouses a desire,

makes an effort, puts forth energy, makes firm the mind and endeavours;

for the stability, non-remiss, increase, amplitude and fulfilment by

development of arisen skilful mental states he arouses a desire, makes an

effort, puts forth energy, makes firm the mind and endeavours."

This is the right endeavour regarding skilful mental states. Why we

refer to this aspect in particular is that there is at present a tendency

among those who recommend satipa��hāna meditation to overemphasize the role of attention. They seem to assert that bare attention or noticing is

all that is needed. The reason for such an attitude is probably the attempt

to specialize in satipa��hāna in isolation, without reference to the rest of the thirty-seven participative factors of enlightenment.

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These seven tool-kits are interconnected. From the satipa��hāna tool-kit, the sammappadhāna tool-kit comes out as a matter of course. That is why bare attention is not the be all and end all of it.

Proper attention is actually the basis for right endeavour. Even when a

machine is out of order, there is a need for tightening or loosening

somewhere. But first of all one has to mindfully scan or scrutinize it. That

is why there is no explicit reference to effort in the Satipa��hānasutta. But based on that scrutiny, the four right endeavours play their role in regard

to unskilful and skilful mental states. So we see the close relationship

between the four foundations of mindfulness and the four right

endeavours.

It is also interesting to examine the relationship between the four right

endeavours and the four paths to success. We have already quoted a

phrase that is commonly used with reference to all the four right

endeavours, namely chanda� janeti vāyamati viriya� ārabhati citta� pagga�hāti padahati, "arouses a desire, makes an effort, puts forth energy, makes firm the mind and endeavours".

Here we have a string of terms suggestive of striving, systematically

arranged in an ascending order. Chanda� janeti refers to the interest or the desire to act. Vāyamati suggests effort or exercise. Viriya� ārabhati has to do with the initial application of energy. Citta� pagga�hāti stands for that firmness of resolve or grit. Padahati signifies the final all out effort or endeavour.

These terms more or less delineate various stages in a progressive

effort. One who practices the four right endeavours in course of time

specializes in one or the other of the four bases for success, iddhipāda. That is why the four bases for success are traceable to the four right

endeavours.

To illustrate the connection between the right endeavours and the four

bases for success, let us take up a simile. Suppose there is a rock which

we want to get out of our way. We wish to topple it over. Since our

wishing it away is not enough, we put some kind of lever underneath it

and see whether it responds to our wish. Even if the rock is unusually

obstinate, we at least give our shoulders an exercise, vāyamati, in preparation for the effort.

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Once we are ready, we heave slowly slowly, viriya� ārabhati. But then it looks as if the rock is precariously balanced, threatening to roll

back. So we grit our teeth and make a firm resolve, citta� pagga�hāti. Now comes the last decisive spurt. With one deep breath, well aware that

it could be our last if the rock had its own way, we push it away with all

our might. It is this last all out endeavour that in the highest sense is called

sammappadhāna or right endeavour. In the context of the right endeavour for enlightenment it is called

catura�gasamannāgata viriya "effort accompanied by four factors",17 which is worded as follows: Kāma� taco ca nahāru ca a��hi ca avasissatu, sarīre upasussatu

ma�salohita�, ya� ta� purisathāmena purisaviriyena purisaparak-kamena pattabba� na ta� apāpu�itvā viriyassa sa��hāna� bhavissati.18 "Verily let my skin, sinews and bones remain, and let the flesh and

blood dry up in my body, but I will not relax my energy so long as I have

not attained what can be attained by manly strength, by manly energy, by

manly exertion."

Though as an illustration we took an ordinary worldly object, a rock,

one can substitute for it the gigantic mass of suffering to make it

meaningful in the context of the Dhamma. It is the formula for the toppling of this mass of suffering that is

enshrined in the phrase chanda� janeti vāyamati viriya� ārabhati citta� pagga�hāti padahati, "arouses a desire, makes an effort, puts forth energy, makes firm the mind and endeavours". The four bases for success,

iddhipāda, namely chanda, "desire"; viriya, "energy"; citta, "mind"; and vīma�sā, "investigation", to a great extent are already implicit in the above formula.

Clearly enough, chanda� janeti represents chanda-iddhipāda; vāyamati and viriya� ārabhati together stand for viriya-iddhipāda; while citta� pagga�hāti stands for the power of determination implied by citta-iddhipāda. Apparently investigation, vīma�sā, as an iddhipāda, has no rep-

resentative in the above formula. However, in the process of mindfully

going over and over again through these stages in putting forth effort one

becomes an adept in the art of handling a situation. In fact, vīma�sā, or investigation, is paññā, or wisdom, in disguise.

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Even toppling a rock is not a simple task. One has to have the

knowhow in order to accomplish it. So then, all the four bases for success

emerge from the four right endeavours.

What is meant by iddhipāda? Since the word iddhi is associated with psychic power,19 it is easy to mistake it as a base for psychic power. But

the basic sense of iddhi is "success" or "proficiency". For instance, samiddhi means "prosperity". It is perhaps more appropriate to render it as a "base for success", because for the attainment of Nibbāna, also, the development of the iddhipādas is recommended. Going by the illustration given above, we may say in general that for all mundane and supra-

mundane accomplishments, the four bases hold good to some extent or

other.

In the Iddhipādasa�yutta these four bases for success are described as four ways to accomplish the task of attaining influx-free deliverance of

the mind and deliverance by wisdom.20 With the experience gathered in

the course of practising the fourfold right endeavour, one comes to know

one’s strongpoint, where one’s forte lies. One might recognize chanda, desire or interest, as one’s strongpoint and give it first place. In the case of

the bases for success, it is said that even one would do, as the others fall in

line.

According to the commentaries, Venerable RaGGhapāla of the Buddha’s

time belonged to the chanda-category, and Venerable Mogharāja had vīma�sa as his forte, excelling in wisdom.21 Someone might get so interested in a particular course of action and get an intense desire and tell

himself: ‘somehow I must do it’. To that wish the others − energy,

determination and investigation − become subservient.

Another might discover that his true personality emerges in the thick of

striving. So he would make energy the base for success in his quest for

Nibbāna. Yet another has, as his strong point, a steel determination. The other three fall in line with it. One who belongs to the wisdom category is

never tired of investigation. He, even literally, leaves no stone unturned if

he gets curious to see what lies underneath.

The fact that there is a normative tendency for iddhipādas to work in unison comes to light in the description of iddhipāda meditation in the Sa�yutta Nikāya. For instance, in regard to chanda-iddhipāda, we find the descriptive initial statement.

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Idha, bhikkhave, bhikkhu chandasamādhipadhānasa�khārasaman-nāgata� iddhipāda� bhāveti,22 "herein, monks, a monk develops the base for success that is equipped with preparations for endeavour, arising from

desire-concentration."

Now what is this chandasamādhi or "desire-concentration"? This strange type of concentration, not to be found in other contexts, is

explained in the Chandasutta itself as follows: Chanda� ce, bhikkhave, bhikkhu nissāya labhati samādhi� labhati

cittassa ekaggata�, aya� vuccati chandasamādhi.23 "If by relying on desire, monks, a monk gets concentration, gets one-pointedness of mind,

this is called ‘desire-concentration’."

Due to sheer interest or desire, a monk might reach a steady state of

mind, like some sort of concentration. With that as his basis, he applies

himself to the four right endeavours:

So anuppannāna� pāpakāna� akusalāna� dhammāna� anuppādāya chanda� janeti vāyamati viriya� ārabhati citta� pagga�hāti padahati; uppannāna� pāpakāna� akusalāna� dhammāna� pahānāya chanda� janeti vāyamati viriya� ārabhati citta� pagga�hāti padahati; anuppannāna� kusalāna� dhammāna� uppādāya chanda� janeti vāyamati viriya� ārabhati citta� pagga�hāti padahati; uppannāna� kusalāna� dhammāna� �hitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chanda� janeti vāyamati viriya� ārabhati citta� pagga�hāti padahati. "For the non-arising of unarisen evil unskilful mental states he arouses

a desire, makes an effort, puts forth energy, makes firm the mind and

endeavours; for the abandoning of arisen evil unskilful mental states he

arouses a desire, makes an effort, puts forth energy, makes firm the mind

and endeavours; for the arising of unarisen skilful mental states he arouses

a desire, makes an effort, puts forth energy, makes firm the mind and

endeavours; for the stability, non-remiss, increase, amplitude and

fulfilment by development of arisen skilful mental states he arouses a

desire, makes an effort, puts forth energy, makes firm the mind and

endeavours."

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So here, again, the standard definition of the four right endeavours is

given. The implication is that, once the base for success is ready, the four

right endeavours take off from it. The four bases for success are therefore

so many ways of specializing in various aspects of striving, with a view to

wielding the four right endeavours all the more effectively. All the

constituents of right endeavour harmoniously fall in line with the four

bases for success.

Here, then, we have a concept of four types of concentrations as bases

for right endeavour, chandasamādhi, desire-concentration; viriyasamādhi, energy-concentration; cittasamādhi, mind-concentration; and

vīma�sasamādhi, investigation-concentration. Now what is meant by padhānasa�khārā, "preparations for right

endeavour"? It refers to the practice of the four right endeavours with one

or the other base as a solid foundation. Padhāna is endeavour or all out effort. Sa�khārā are those preparations directed towards it. Finally, the Buddha analyses the long compound to highlight its constituents. Iti aya� ca chando, aya� ca chandasamādhi, ime ca padhāna-

sa�khārā; aya� vuccati, bhikkhave, chandasamādhipadhānasa�-khārasamannāgato iddhipādo. "Thus this desire, and this desire-concentration, and these preparations

for endeavour; this is called the base for success that is equipped with

preparations for endeavour, arising from desire-concentration."

So we see how the four bases for success come out of the four right

endeavours.

The relation between the four bases for success and the next tool-kit,

the five faculties, pañcindriya, may not be so clear. But there is an implicit connection which might need some explanation.

The five faculties here meant are faith, saddhā; energy, viriya; mindfulness, sati; concentration, samādhi; and wisdom, paññā. The four bases for success provide the proper environment for the arising of the

five faculties. The term indriya, faculty, has connotations of dominance and control. When one has specialized in the bases for success, it is

possible to give predominance to certain mental states.

Saddhā, or faith, is chanda, desire or interest, in disguise. It is in one who has faith and confidence that desire and interest arise. With keen

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interest in skilful mental states one is impelled to take an initiative. The

Buddha gives the following description of saddhindriya: Kattha ca, bhikkhave, saddhindriya� da��habba�? Catusu sotāpat-

tiya�gesu.24 "Where, monks, is the faculty of faith to be seen? In the four factors of stream-entry."

The four factors of stream-entry, briefly stated, are as follows:

1) buddhe aveccappasādena samannāgato; 2) dhamme aveccappasādena samannāgato; 3) sa�ghe aveccappasādena samannāgato; 4) ariyakantehi sīlehi samannāgato.25 1) He is endowed with confidence born of understanding in the Buddha;

2) he is endowed with confidence born of understanding in the Dhamma; 3) he is endowed with confidence born of understanding in the Sa�gha; 4) he is endowed with virtues dear to the Noble Ones.

The stream-winner has a deep faith in the Buddha, in the Dhamma and in the Sa�gha that is born of understanding. His virtue is also of a higher order, since it is well based on that faith. So in the definition of the faculty

of faith we have an echo of chanda-iddhipāda. It can also be inferred that viriyindriya, the faculty of energy, also

takes off from the energy base for success. We are told: Kattha ca, bhikkhave, viriyindriya� da��habba�? Catusu samma-

padhānesu.26 "And where, monks, is the faculty of energy to be seen? In the four right endeavours"

The faculty of energy is obviously nurtured by the four right en-

deavours and the four bases for success.

The antecedents of satindriya, the faculty of mindfulness, may not be so obvious. But from the stage of satipa��hāna onwards it has played its silent role impartially throughout almost unseen. Here, too, it stands in the

middle of the group of leaders without taking sides. In fact, its role is the

preserving of the balance of power between those who are on either side,

the balancing of faculties.

About the place of satindriya the Buddha says: Kattha ca, bhikkhave, satindriya� da��habba�? Catusu satipa��hānesu. "And where, monks, is the faculty of mindfulness to be seen? In the four foundations of

mindfulness" It is the same four foundations, now reinforced by greater

experience in vigilance.

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Then comes the faculty of concentration, samādhindriya. We already had a glimpse of it at the iddhipāda-stage as chandasamādhi, desire-concentration; viriyasamādhi, energy-concentration; cittasamādhi, mind-concentration; and vīma�sasamādhi, investigation-concentration. But it was only a steadiness or stability that serves as a make shift launching pad

for concentrated effort. But here in this context samādhindriya has a more refined sense. It is formally defined with reference to the four jhānic attainments. Kattha ca, bhikkhave, samādhindriya� da��habba�? Catusu jhānesu.

"And where, monks, is the faculty of concentration to be seen? In the four

absorptions."

Sometimes, rather exceptionally, another definition is also given:

Idha, bhikkhave, ariyasāvako vossaggārammana� karitvā labhati samādhi� labhati cittass’ekaggata�.27"Herein, monks, a noble disciple gains concentration, gains one-pointedness of mind, having made release

its object". However, it is by the development of the bases for success that

concentration emerges as a full-fledged faculty.

Lastly, there is the faculty of wisdom, paññindriya. Though it has some relation to vīma�sā or investigation as a base for success, it is defined directly with reference to the four noble truths. Kattha ca, bhikkhave, paññindriya� da��habba�? Catusu ariya-

saccesu.28 "And where, monks, is the faculty of wisdom to be seen? In the four noble truths."

Nevertheless, in the four noble truths, too, we see some parallelism

with the illustration for iddhipādas we picked up. Suffering, its arising, its cessation and the path to its cessation is comparable to our reactions to our

encounter with that stumbling block − the rock. In the context of insight,

paññindriya is defined in terms of the knowledge of rise and fall, udayatthagāmini paññā.29 The sharpness of faculties may vary from person to person, according

to their sa�sāric background. The Buddha, who could see this difference between persons, puggalavemattatā, was able to tame them easily. As we have already mentioned, mindfulness is in the middle of this

group of faculties. Being the main stay of the entire satipa��hāna practice, it renders a vigilant service in silence here too, as the arbiter in the

struggle for power between the two factions on either side. Now that they

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671

have the dominance, saddhā, faith, and paññā, wisdom, drag to either side, wishing to go their own way. Mindfulness has to strike a balance

between them. Likewise viriya, energy, and samādhi, concentration, left to themselves tend to become extravagant and mindfulness has to caution

them to be moderate. So in this tool-kit of faculties, sati is the spanner for tightening or loosening, for relaxing or gripping.

Alternatively one can discern another orderly arrangement among

these five faculties. In the Indriyasa�yutta Venerable Sāriputta extols the wonderful inner coherence between these faculties before the Buddha in

the following words: Saddhassa hi, bhante, ariyasāvakassa eta� pā�ika�kha� ya� ārad-

dhaviriyo viharissati akusalāna� dhammāna� pahānāya, kusalāna� dhammāna� upasampadāya, thāmava da�haparakkamo anikkhittadhuro kusalesu dhammesu. Ya� hissa, bhante, viriya� tadassa viriyindriya�. Saddhassa hi, bhante, ariyasāvakassa āraddhaviriyassa eta� pā�i-

ka�kha� ya� satimā bhavissati, paramena satinepakkena samannāgato, cirkatampi cirabhāsitampi saritā anussaritā. Yā hissa, bhante, sati tadassa satindriya�. Saddhassa hi, bhante, ariyasāvakassa āraddhaviriyassa upa��hi-

tasatino eta� pā�ika�kha� ya� vossaggāramma�a� kartivā labhissati samādhi� labhissati cittassa ekaggata�. Yo hissa, bhante, samādhi tadassa samādhindriya�. Saddhassa hi, bhante, ariyasāvakassa āraddhaviriyassa upa��hita-

satino samāhitacittassa eta� pā�ika�kha� ya� eva� pajānissati: `anamataggo kho sa�sāro, pubbā ko�i na paññāyati avijjānīvara�āna� sattāna� ta�hāsa�yojanāna� sandhāvata� sa�sarata�. Avijjāya tveva tamokāyassa asesavirāganirodho santam eta� pada� pa�ītam eta� pada�, yadida� sabbasa�khārasamatho sabbūpadhipa�inissaggo ta�hakkhayo virāgo nirodho nibbāna�. Yā hissa, bhante, paññā tadassa paññindriya�.30 "It could indeed be expected, Venerable Sir, of a noble disciple who

has faith that he will dwell with energy put forth for the abandoning of

unskilful states and the arising of skilful states, that he will be steady,

resolute in exertion, not shirking the burden of fulfilling skilful states.

That energy of his, Venerable Sir, is his faculty of energy.

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It could indeed be expected, Venerable Sir, of that noble disciple who

has faith and who has put forth energy that he will be mindful, endowed

with supreme adeptness in mindfulness, one who remembers and

recollects what was done and said even long ago. That mindfulness of his,

Venerable Sir, is his faculty of mindfulness.

It could indeed be expected, Venerable Sir, of that noble disciple who

has faith, who has put forth energy and who is attended by mindfulness

that he will gain concentration, will gain one-pointedness of mind, having

made release the object. That concentration of his, Venerable Sir, is his

faculty of concentration.

It could indeed be expected, Venerable Sir, of that noble disciple who

has faith, who has put forth energy, who is attended by mindfulness and

whose mind is concentrated that he will understand thus: `This sa�sāra is without a conceivable beginning, a first point is not discernable of beings

roaming and wandering, hindered by ignorance and fettered by craving.

But the remainderless fading away and cessation of ignorance, the mass of

darkness, this is the peaceful state, this is the excellent state, that is, the

stilling of all preparations, the relinquishment of all assets, the destruction

of craving, detachment, cessation, extinction. That wisdom of his,

Venerable Sir, is his faculty of wisdom."

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1 M I 436, MahāMālunkyasutta. 2 M I 134, Alagaddūpamasutta. 3 M I 260, MahāTa�hāsa�khayasutta. 4 S V 90, Udāyisutta. 5 A V 2, Cetanākara�īyasutta. 6 S IV 41, Upavā�asandi��hikasutta. 7 A III 39, Sīhasenāpattisutta; see sermon 19. 8 e.g. M I 76, MahāSīhanādasutta. 9 S I 9, Samiddhisutta. 10 S V 90, Udāyisutta. 11 D II 119, Mahāparinibbānasutta. 12 D III 287, Dasuttarasutta. 13 M I 60, Satipa��hānasutta. 14 e.g. D III, 221, Sa�gītisutta. 15 M I 62, Satipa��hānasutta. 16 e.g. D III, 221, Sa�gītisutta. 17 e.g. Ps III 194. 18 M I 481, Kī�āgirisutta. 19 S V 276, Bhikkhusutta; S V 286, Ānandasutta 1&2; S V 287, Bhikkhusutta 1&2. 20 S V 266, Pubbesutta. 21 Sv II 642, which further mentions Venerable SoLa as an example for energy

and Venerable Sambhūta as an example for the category of the mind. 22 e.g. SN V 255, Aparāsutta. 23 S V 268, Chandasutta. 24 S V 196, Da��habbasutta. 25 S V 343, Rājasutta. 26 S V 196, Da��habbasutta. 27 S V 197, Vibha�gasutta. 28 S V 196, Da��habbasutta. 29 S V 197, Vibha�gasutta. 30 S V 225, Āpa�asutta.

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Namo tassa bhagavato arahato sammāsambuddhassa Namo tassa bhagavato arahato sammāsambuddhassa Namo tassa bhagavato arahato sammāsambuddhassa

Eta� santa�, eta� pa�īta�, yadida� sabbasa�khārasamatho

sabbūpadhipa�inissaggo ta�hakkhayo virāgo nirodho nibbāna�.1 "This is peaceful, this is excellent, namely the stilling of all prepa-

rations, the relinquishment of all assets, the destruction of craving,

detachment, cessation, extinction."

With the permission of the assembly of the venerable meditative

monks. This is the thirty-second sermon in the series of sermons on

Nibbāna. In the course of our last sermon, we took up the position that the seven

groups of doctrinal categories collectively known as the thirty-seven

participative factors of enlightenment follow an extremely practical and

systematic order of arrangement. By way of proof, we discussed at some

length the inner consistency evident within each group and the way the

different groups are related to each other.

So far, we have pointed out how the setting up of mindfulness through

the four foundations of mindfulness serves as a solid basis for the four

ways of putting forth energy, by the four right endeavours; and how the

progressive stages in putting forth energy, outlined by the four right

endeavours, give rise to the four bases for success. It was while discussing

the way in which the four bases for success are helpful in arousing the five

faculties, like faith, that we had to stop our last sermon.

It should be sufficiently clear, after our discussion the other day, that

the four factors desire, energy, determination and investigation could be

made the base for success in any venture. The five faculties, however, are

directly relevant to Nibbāna. That is why faith is given pride of place among the faculties. Saddhindriya, or the faculty of faith, takes the lead, which is obviously related to chanda, desire or interest. But the element of faith in saddhindriya is defined at a higher level. In this context, it is reckoned as the firm faith characteristic of the stream-winner.

Then comes the faculty of energy, viriyindriya. Though apparently it is yet another occurrence of the term, viriya in this context is that element of

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energy weathered and reinforced by its fourfold application as a base for

success, iddhipāda. As for samādhi or concentration, we already came across the terms

chandasamādhi, viriyasamādhi, cittasamādhi and vīma�sāsamādhi in the description of the development of the bases for success. The concentration

meant by samādhi in that context is actually a one-pointedness of the mind, cittekaggatā, which could be made the basis for arousing energy. But the level of concentration envisaged by the concentration faculty,

samādhindriya, is of a higher grade as far as its potential is concerned. It is defined as the first four jhānas, based on which one can develop insight and attain Nibbāna. In fact, there is a statement to that effect:

Idha, bhikkhave, ariyasāvako vossaggāramma�am karitvā labhati samādhi�, labhati cittassa ekaggata�, "herein, monks, a noble disciple gains concentration, gains one-pointedness of mind, having made the

release [of Nibbāna] its object.2" The term vossagga connotes Nibbāna as a giving up or relinquishment. So the concentration faculty is that

concentration which is directed towards Nibbāna. Similarly the wisdom faculty, as defined here, is of the highest degree,

pertaining to the understanding of the four noble truths. Sometimes it is

called the "noble penetrative wisdom of rise and fall", udayatthagāminī paññā ariyā nibbedhikā. By implication, it is equivalent to the factor called vīma�sā, investigation, we came across in our discussion of the bases for success. As a faculty, it comes out full-fledged in the guise of

wisdom.

The mindfulness faculty, which stands in the middle, fulfils a very

important function. Now in the context of the four foundations of

mindfulness, the role of mindfulness is the simple task of being aware of

the appropriate object presented to it. But here in this domain of faculties,

mindfulness has attained lordship and fulfils an important function. It

maintains the balance between the two sets of pair-wise faculties, by

equalizing faith with wisdom and energy with concentration.

This function of balancing of faculties, which mindfulness fulfils, has a

special practical value. To one who is striving for Nibbāna, balancing of faculties could sometimes be an intricate problem, since it is more easily

said than done.

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In order to unravel this problem, let us take up the simile of the rock,

we employed the other day. We discussed the question of toppling a rock

as an illustration to understand the various stages in the four-fold right

endeavour. We distinguished the five stages in putting forth effort in the

phrase chanda� janeti, vāyamati, viriya� ārabhati, citta� pagga�hāti, padahati with the help of that illustration. Out of these stages, the last one represented by the word padahati shows the climax. Padhāna or endeavour is the highest grade of effort.

Even verbally it implies something like toppling a rock, which requires

a high degree of momentum. This momentum has to be built up mindfully

and gradually. That rock, in our illustration, was levered up with great

difficulty. After it was levered up, there came that dangerous situation,

when it threatened to roll back. It called for that supreme purposeful

effort, which required the zeal of self sacrifice. That zealous endeavour is

made at the risk of one’s body and life. But even there, one has to be

cautious and mindful. If excessive energy is applied in that last heave, one

would be thrown off head over heels after the rock. If insufficient energy

is applied the rock would roll back and one would get crushed. That is

why a balancing is needed before the last spurt. Right endeavour has to be

preceded by a balancing.

It is this preliminary balancing that finds mention in a certain highly

significant statement in the Ca�kīsutta of the Majjhima Nikāya, where we are told how a person arouses faith in the Dhamma and gradually develops it and puts forth effort and endeavour and attains Nibbāna. To quote the relevant section of that long sentence: chandajāto ussahati, ussahitvā tuleti, tulayitvā padahati, pahitatto samāno kāyena ceva paramasacca� sacchikaroti, paññāya ca na� ativijjha passati,3 "having aroused a desire or keen interest, he strives; having strived, he balances; having balanced

or equalized, he endeavours; and with that endeavour he realizes the

highest truth by his body and penetrates into it with wisdom."

Unfortunately, the key word here, tulayati or tuleti, is explained in a different way in the commentary. It is interpreted as a reference to

contemplation on insight, aniccādivasena tīreti, "adjudges as im-permanent etc.".4

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But if we examine the word within the context here, as it occurs

between ussahati, "strives" (literally "bearing up" or "enduring"), and padahati, "endeavours", the obvious meaning is "equalizing" or "bal-ancing". Tuleti has connotations of weighing and judging, and one who strives to lift up a rock needs to know how heavy it is and how much

effort is required to topple it. By merely looking at the rock, without

trying to lift it up, one cannot say how much effort is needed to topple it.

One has to put one’s shoulder to it. In fact the word ussahati is suggestive of enduring effort with which one bears up.

Sometimes the Buddha uses the term usso)hī to designate that steadily enduring effort - literally, the bearing up. A clear instance of the occur-

rence of this term in this sense can be found among the Eights of the

A�guttara Nikāya in a discourse on the recollection of death, mara�asati. The Sutta is an exhortation to the monks to make use of the recollection of death to reflect on one’s unskilful mental states daily in the morning and

in the evening with a view to strengthen one’s determination to abandon

them. For instance, we find the following exhortation:

Sace, bhikkhave, bhikkhu paccavekkhamāno eva� pajānāti: `atthi me pāpakā akusalā dhammā appahīnā ye me assu ratti� kāla� karontassa antarāyāyā’ti, tena, bhikkhave, bhikkhunā tesa� yeva pāpakāna� akusalāna� dhammāna� pahānāya adhimatto chando ca vāyāmo ca ussāho ca usso)hi ca appa�ivānī ca sati ca sampajaññañca kara�īya�.5 "If, monks, upon reflection a monk understands: `There are in me

unabandoned evil unskilful states which could spell danger to me if I die

today’, then, monks, for the abandonment of those very evil unskilful

states that monk should arouse a high degree of desire, effort, striving,

enduring effort, unremitting effort, mindfulness and full awareness."

The sequence of terms chando, vāyāmo, ussāho, usso)hi, appa�ivānī, sati and sampajañña is particularly significant in this long sentence. Chanda is that desire to abandon evil unskilful states, vāyāma is the initial effort, ussāha is literally putting the shoulder to the task, usso)hi is bearing it up with endurance, appa�ivānī is unshrinking effort or unremitting effort. Sati is that mindfulness and sampajañña that full awareness which are indispensable in this sustained unremitting endeavour.

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If a better illustration is needed to clarify the idea of balancing, prior to

the final endeavour, we may take the case of lifting a log of wood. Here

we have an actual lifting up or putting one’s shoulder to it. Without lifting

up a log of wood and putting one’s shoulder to it, one cannot get to know

the art of balancing. If, for instance, the log of wood is thick at one end

and thin at the other end, one cannot locate the centre of gravity at a

glance. So one puts one’s shoulder to one end and goes on lifting it up. It

is when one reaches the centre of gravity that one is able to balance it on

one’s shoulder and take it away. It is because we are looking at this

question of balancing of faculties from a practical point of view that we

made this detour in explanation.

So, then, the mindfulness faculty is also performing a very important

function among these faculties. From the Saddhāsutta we quoted the other day we could see that there is also a gradual arrangement in this group of

five faculties. That is to say, in a person with faith, energy arises. One

who is energetic is keen on developing mindfulness. In one who is

mindful, concentration grows; and one who has concentration attains

wisdom.

This gradual arrangement becomes all the more meaningful since the

faculty of wisdom is declared the chief among the faculties. In the Indriya Sa�yutta of the Sa�yutta Nikāya the Buddha gives a number of similes to show that the wisdom faculty is supreme in this group. Just as the lion is

supreme among animals, and the footprint of the elephant is the biggest of

all footprints, the wisdom faculty is supreme among faculties.6 The

Buddha even goes on to point out that until the wisdom faculty steps in,

the other four faculties do not get established. This he makes clear by the

simile of the gabled hall in the Mallikasutta of the Indriya Sa�yutta. "Just as, monks, in a gabled hall, so long as the roof peak has not been

raised, the rafters are not conjoined, the rafters are not held in place, even

so, as long as the noble knowledge has not arisen in a noble disciple, the

four faculties are not conjoined, the four faculties are not held in place".7

Until one becomes a stream-winner, the five faculties do not get

established in him, since the wisdom faculty is so integral. At least one

has to be on the path to attaining the fruit of a stream-winner. It is said

that the five faculties are to be found only in the eight noble persons, the

four treading on the paths to the four fruits and the four who have attained

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the fruits of the path, cattāro ca pa�ipannā, cattāro ca phale �hitā. In others, they are weak and not properly harnessed. It is in the arahant that the wisdom faculty is found in its strongest form. In the other grades of

supramundane attainment, they are weaker by degrees. The lowest grade

is the one treading the path to stream-winning. In the worldling they are

not at all to be found, in any way, sabbena sabba� sabbathā sabba� n’atthi.8 Next comes the group of five powers. As to their function, some

explanation might be necessary, though it seems simple enough. As we

have already mentioned, the term indriya connotes kingship or lordship.

Faith, energy, mindfulness, concentration and wisdom were elevated to

the position of a king or lord. They have attained sovereignty. So now

they are exercising their power. For what purpose? To put down the evil

unskilful mental states that rise in revolt against Nibbāna. The noble disciple uses the same faculties as powers to fight out the hindrances and

break the fetters. That is why among the participative factors of

enlightenment they are represented as powers, by virtue of their special

function.

Then we come to the category called seven factors of enlightenment. A

high degree of importance is attached to this particular group. It has an

orderly arrangement. The constituents are: sati, mindfulness; dhammavicaya, investigation of states; viriya, energy; pīti, joy; passaddhi, calmness; samādhi, concentration; upekkhā, equanimity. In this group of seven, mindfulness takes precedence. In fact, the arrangement resembles

the mobilization for winning that freedom of Nibbāna. The bojjha�gā, factors of enlightenment, are so-called because they are conducive to

enlightenment, bodhāya sa�vattanti.9 Sati leads the way and at the same time marshals the squad. Three

members of the group, namely dhammavicaya, viriya and pīti are by nature restless, while the other three, passaddhi, samādhi and upekkhā are rather slack. They have to be marshalled and properly aligned, and sati comes to the forefront for that purpose. At the same time, one can discern

an orderly arrangement within this group. Right from the stage of the four

foundations of mindfulness, the same term sati seems to occur down the line, but its function differs in different contexts. Now in this context, it is

specifically called a bojjha�ga, a factor of enlightenment. The phrase

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satisambojjha�ga� bhāveti, "he develops the enlightenment factor of mindfulness", is directly used with reference to it here.

When one develops a particular meditation subject, whether it be

mindfulness of breathing, ānāpānasati, or even one of the four divine abidings of loving kindness, mettā, compassion, karu�ā, altruistic joy, muditā, or equanimity, upekkhā, one can arouse these enlightenment factors. That is why we come across, in the Indriya Sa�yutta, for instance, such statements as the following:

Idha, bhikkhave, bhikkhu mettāsahagata� satisambojjha�ga� bhāveti vivekanissita� virāganissita� nirodhanissita� vossaggapari�āmi�.10 "Herein monks, a monk develops the enlightenment factor of mindfulness

imbued with loving kindness, based upon seclusion, dispassion and

cessation, maturing in release".

All the four terms viveka, seclusion, virāga, dispassion, nirodha, cessation, and vossagga, release, are suggestive of Nibbāna. So, satisam-bojjha�ga implies the development of mindfulness as an enlightenment factor, directed towards the attainment of Nibbāna. What follows in the wake of the enlightenment factor of mindfulness,

once it is aroused, is the enlightenment factor of investigation of states,

dhammavicayasambojjha�ga, which in fact is the function it fulfils. For instance, in the Ānandasutta we read so tathā sato viharanto ta� dhamma� paññāya pavicinati pavicarati parivīma�samāpajjati,11 "dwelling thus mindfully, he investigates that mental state with wisdom,

goes over it mentally and makes an examination of it." The mental state

refers to the particular subject of meditation, and by investigating it with

wisdom and mentally going over it and examining it, the meditator

arouses energy. So, from this enlightenment factor one draws inspiration

and arouses energy. It is also conducive to the development of wisdom.

This enlightenment factor of investigation of states gives rise to the

enlightenment factor of energy since the mental activity implied by it

keeps him wakeful and alert, as the phrase āraddha� hoti viriya�

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asallīna�, "energy is stirred up and not inert", implies. To one who has stirred up energy, there arises a joy of the spiritual type, āraddhaviriyassa uppajjati pīti nirāmisā. Of one who is joyful in mind, the body also calms down, pītimanassa kāyopi passambhati, and so too the mind, cittampi passambhati. The mind of one who is calm in body and blissful gets concentrated, passaddhakāyassa sukhino citta� samādhiyati. So now the enlightenment factor of concentration has also come up.

What comes after the enlightenment factor of concentration is the

enlightenment factor of equanimity. About it, it is said: so tathāsamāhita� citta� sādhuka� ajjhupekkhitā hoti, "he rightly looks on with equanimity at the mind thus concentrated". Once the mind is concentrated, there is no

need to struggle or strive. With equanimity one has to keep watch and

ward over it. As an enlightenment factor, equanimity can be evalued from

another angle. It is the proper basis for the knowledge of things as they

are, yathābhūtañā�a. The neutrality that goes with equanimity not only stabilizes concentration, but also makes one receptive to the knowledge of

things as they are. So here we have the seven factors conducive to

enlightenment.

What comes next, as the last of the seven groups, is the noble eightfold

path, ariyo a��ha�giko maggo, which is reckoned as the highest among them. There is some speciality even in the naming of this group. All the

other groups show a plural ending, cattāro satipa��hānā, cattāro sammappadhānā, cattāro iddhipādā, pañc’indriyāni, pañca balāni, satta bojjha�gā, but this group has a singular ending, ariyo a��ha�giko maggo. The collective sense is suggestive of the fact that this is the magga-samādhi, the path concentration. The noble eightfold path is actually the presentation of that concentration of the supramundane path with its

constituents. The singular ending is therefore understandable.

This fact comes to light particularly in the Mahācattārīsakasutta of the Majjhima Nikāya. It is a discourse that brings out a special analysis of the noble eightfold path. There, the Buddha explains to the monks the noble

right concentration with its supportive conditions and requisite factors.

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Katamo ca, bhikkhave, ariyo sammāsamādhi sa-upaniso saparik-khāro? Seyyathida� sammā di��hi, sammā sa�kappo, sammā vācā, sammā kammanto, sammā ājīvo, sammā vāyāmo sammā sati, yā kho, bhikkhave, imehi sattaha�gehi cittassa ekaggatā parikkhatā, aya� vuccati, bhikkhave, ariyo sammāsamādhi sa-upaniso iti pi saparikkhāro iti pi.12 "What, monks, is noble right concentration with its supports and

requisites? That is, right view, right intention, right speech, right action,

right livelihood, right effort and right mindfulness - that unification of

mind equipped with these seven factors is called noble right concentration

with its supports and requisites."

So right concentration itself is the path. The singular number is used to

denote the fact that it is accompanied by the requisite factors. Otherwise

the plural magga�gā, factors of the path, could have been used to name this category. The unitary notion has a significance of its own. It is

suggestive of the fact that here we have a unification of all the forces built

up by the participative factors of enlightenment.

In this discourse, the Buddha comes out with an explanation of certain

other important aspects of this noble eightfold path. The fact that right

view takes precedence is emphatically stated several times, tatra, bhikkhave, sammā di��hi pubba�gamā, "therein, monks, right view leads the way".

It is also noteworthy that right view is declared as twofold, sammā di��hi� paha� dvaya� vadāmi, "even right view, I say, is twofold". Atthi, bhikkhave, sammā di��hi sāsavā puññabhāgiyā upadhivepakkā, atthi, bhikkhave, sammā di��hi ariyā anāsavā lokuttarā magga�gā, "there is right view, monks, that is affected by influxes, on the side of merit and

maturing into assets, and there is right view, monks, that is noble, influx-

free, supramundane, a factor of the path."

The first type of right view, which is affected by influxes, on the side

of merit and ripening in assets, is the one often met with in general in the

analysis of the noble eightfold path, namely the ten-factored right view. It

is known as the right view which takes kamma as one’s own, kammassakatā sammā di��hi. The standard definition of it runs as follows:

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Atthi dinna�, atthi yi��ha�, atthi huta�, atthi suka�adukka�āna� kammāna� phala� vipāko, atthi aya� loko, atthi paro loko, atthi mātā, atthi pitā, atthi sattā opapātikā, atthi loke sama�abrāhma�ā sammaggatā sammāpa�ipannā ye imañca loka� parañca loka� saya� abhiññā sacchikatvā pavedenti. "There is [an effectiveness] in what is given, what is offered and what

is sacrificed, there is fruit and result of good and bad deeds, there is this

world and the other world, there is mother and father, there are beings

who are reborn spontaneously, there are in the world rightly treading and

rightly practising recluses and Brahmins who have realized by themselves

by direct knowledge and declare this world and the other world."

This right view is still with influxes, it is on the side of merits and is

productive of sa�sāric assets. About this right view, this discourse has very little to say. In this Sutta, the greater attention is focussed on that right view which is noble, influx-free, supramundane, and constitutes a

factor of the path. It is explained as the right view that comes up at the

supramundane path moment. It is noble, ariyā, influx-free, anāsavā, and conducive to transcendence of the world, lokuttarā. It is defined as follows:

Yā kho, bhikkhave, ariyacittassa anāsavacittassa ariyamaggasama�-gino ariyamagga� bhāvayato paññā paññindriya� paññābala� dhammavicayasambojjha�go sammādi��hi magga�gā, aya�, bhikkhave, sammādi��hi ariyā anāsavā lokuttarā magga�gā. "Monks that wisdom, that faculty of wisdom, that power of wisdom,

that investigation of states enlightenment factor, that path factor of right

view in one whose mind is noble, whose mind is influx-free, who has the

noble path and is developing the noble path, that is the right view which is

noble, influx-free and supramundane, a factor of the path."

All these synonymous terms are indicative of that wisdom directed

towards Nibbāna in that noble disciple. They are representative of the element of wisdom maintained from the faculty stage upwards in his

systematic development of the enlightenment factors.

It is also noteworthy that, in connection with the supramundane aspect

of the path factors, four significant qualifying terms are always cited, as,

for instance, in the following reference to right view:

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Idha, bhikkhave, bhikkhu sammādi��hi� bhāveti vivekanissita� vi-rāganissita� nirodhanissita� vossaggapari�āmi�,13 "herein, monks, a monk develops right view which is based upon seclusion, dispassion and

cessation, maturing in release."

This is the higher grade of right view, which aims at Nibbāna. It implies the wisdom of the four noble truths, that noble wisdom which sees

the rise and fall, udayatthagāminī paññā. The line of synonymous terms quoted above clearly indicates that the noble eightfold path contains,

within it, all the faculties, powers and enlightenment factors so far

developed. This is not a mere citation of apparent synonyms for an

academic purpose. It brings out the fact that at the path moment the

essence of all the wisdom that systematically got developed through the

five faculties, the five powers and the seven enlightenment factors

surfaces in the noble disciple to effect the final breakthrough.

The two-fold definition given by the Buddha is common to the first

five factors of the path: right view, right thought, right speech, right action

and right livelihood. That is to say, all these factors have an aspect that

can be called "tinged with influxes", sa-āsava, "on the side of merit", puññabhāgiya, and "productive of sa�sāric assets", upadhivepakka, as well as an aspect that deserves to be called "noble", ariya, "influx-free", anāsava, "supramundane", lokuttara, "a constituent factor of the path", magga�ga. The usual definition of the noble eightfold path is well known. A

question might arise as to the part played by right speech, right action and

right livelihood at the arising of the supramundane path. Their role at the

path moment is described as an abstinence from the four kinds of verbal

misconduct, an abstinence from the three kinds of bodily misconduct, and

an abstinence from wrong livelihood. The element of abstinence therein

implied is conveyed by such terms as ārati virati pa�ivirati verama�ī, "desisting from, abstaining, refraining, abstinence". It is the very thought

of abstaining that represents the three factors at the path moment and not

their physical counterparts. That is to say, the act of refraining has already

been accomplished.

So then we are concerned only with the other five factors of the path.

Out of them, three factors are highlighted as running around and circling

around each of these five for the purpose of their fulfilment, namely right

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view, right effort and right mindfulness. This running around and circling

around, conveyed by the two terms anuparidhāvanti and anuparivattanti, is extremely peculiar in this context.

The role of these three states might be difficult for one to understand.

Perhaps, as an illustration, we may take the case of a VIP, a very

important person, being conducted through a crowd with much pomp. One

ushers him in with his vanguard, another brings up the rear with his

bandwagon while yet another is at hand as the bodyguard-cum-attendant.

So also at the path moment right view shows the way, right effort gives

the boost, while right mindfulness attends at hand.

These security forces keep the wrong side, micchā, of the path factors in check. The precedence of right view is a salient feature of the noble

eightfold path. The Buddha makes special mention of it, pointing out at

the same time the inner consistency of its internal arrangement. Tatra, bhikkhave, sammā di��hi pubba�gamā hoti. Kathañca, bhik-

khave, sammā di��hi pubba�gamā hoti? Sammā di��hissa, bhikkhave, sam-mā sa�kappo pahoti, sammā sa�kappassa sammā vācā pahoti, sammā vācassa sammā kammanto pahoti, sammā kammantassa sammā ājīvo pahoti, sammā ājīvassa sammā vāyāmo pahoti, sammā vāyāmassa sammā sati pahoti, sammā satissa sammā samādhi pahoti, sammā samādhissa sammā ñā�am pahoti, sammā ñā�assa sammā vimutti pahoti. Iti kho, bhikkhave, a��ha�gasamannāgato sekho pā�ipado, dasa�gasamannāgato arahā hoti.14 "Therein, monks, right view comes first. And how, monks, does right

view come first? In one of right view, right intention arises. In one of right

intention, right speech arises. In one of right speech, right action arises. In

one of right action, right livelihood arises. In one of right livelihood, right

effort arises. In one of right effort, right mindfulness arises. In one of right

mindfulness, right concentration arises. In one of right concentration, right

knowledge arises. In one of right knowledge, right deliverance arises.

Thus, monks, the disciple in higher training possessed of eight factors

becomes an arahant when possessed of the ten factors." The fundamental importance of right view as the forerunner is

highlighted by the Buddha in some discourses. In a particular discourse in

the A�guttara Nikāya, it is contrasted with the negative role of wrong view.

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Micchādi��hikassa, bhikkhave, purisapuggalassa yañceva kāyakam-ma� yathādi��hi samatta� samādinna� yañca vacīkamma� yathādi��hi samatta� samādinna� yañca manokamma� yathādi��hi samatta� samādinna� yā ca cetanā yā ca patthanā yo ca pa�idhi ye ca sa�khārā sabbe te dhammā ani��haya akantāya amanāpāya ahitāya dukkhāya sa�vattanti. Ta� kissa hetu? Di��hi hi, bhikkhave, pāpikā.15 "Monks, in the case of a person with wrong view, whatever bodily

deed he does accords with the view he has grasped and taken up, whatever

verbal deed he does accords with the view he has grasped and taken up,

whatever mental deed he does accords with the view he has grasped and

taken up, whatever intention, whatever aspiration, whatever

determination, whatever preparations he makes, all those mental states

conduce to unwelcome, unpleasant, unwholesome, disagreeable and

painful consequences. Why is that? The view, monks, is evil."

Due to the evil nature of the view, all what follows from it partakes of

an evil character. Then he gives an illustration for it. Seyyathāpi, bhikkhave, nimbabīja� vā kosātakībīja� vā tittakalābu-

bīja� vā allāya pa�haviyā nikkhitta� yañceva pa�havirasa� upādiyati yañca āporasa� upādiyati sabba� ta� tittakattāya ka�ukattāya asātattāya sa�vattati. Ta� kissa hetu? Bīja� hi, bhikkhave, pāpaka�. "Just as, monks, in the case of a margosa seed or a bitter gourd seed, or

a long gourd seed thrown on wet ground, whatever taste of the earth it

draws in, whatever taste of the water it draws in, all that conduces to

bitterness, to sourness, to unpleasantness. Why is that? The seed, monks,

is bad."

Then he makes a similar statement with regard to right view. Sammādi��hikassa, bhikkhave, purisapuggalassa yañceva kāya-

kamma� yathādi��hi samatta� samādinna� yañca vacīkamma� yathā-di��hi samatta� samādinna� yañca manokamma� yathādi��hi samatta� samādinna� yā ca cetanā yā ca patthanā yo ca pa�idhi ye ca sa�khārā sabbe te dhammā i��haya kantāya manāpāya hitāya sukhāya sa�vattanti. Ta� kissa hetu? Di��hi hi, bhikkhave, bhaddikā.

Nibbàna Sermon 32

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"Monks, in the case of a person with right view, whatever bodily deed

he does accords with the view he has grasped and taken up, whatever

verbal deed he does accords with the view he has grasped and taken up,

whatever mental deed he does accords with the view he has grasped and

taken up, whatever intention, whatever aspiration, whatever

determination, whatever preparations he makes, all those mental states

conduce to welcome, pleasant, wholesome, agreeable and happy

consequences. Why is that? The view, monks, is good."

Then comes the illustration for it. Seyyathāpi, bhikkhave, ucchubīja� vā sālibīja� vā muddikābīja� vā

allāya pa�haviyā nikkhitta� yañceva pa�havirasa� upādiyati yañca āporasa� upādiyati sabba� ta� madhurattāya sātattāya asecanakattāya sa�vattati. Ta� kissa hetu? Bīja� hi, bhikkhave, bhaddaka�. "Just as, monks, in the case of a sugar cane seedling or a sweet paddy

seed, or a grape seed thrown on wet ground, whatever taste of the earth it

draws in, whatever taste of the water it draws in, all that conduces to

sweetness, agreeableness and deliciousness. Why is that? The seed,

monks, is excellent."

This explains why the noble eightfold path begins with right view.

This precedence of view is not to be found in the other groups of

participative factors of enlightenment. The reason for this peculiarity is

the fact that view has to come first in any total transformation of personal-

ity in an individual from a psychological point of view.

A view gives rise to thoughts, thoughts issue in words, words lead to

actions, and actions mould a livelihood. Livelihood forms the basis for the

development of other virtues on the side of meditation, namely right

effort, right mindfulness and right concentration. So we find the

precedence of right view as a unique feature in the noble eightfold path.

The fundamental importance of the noble eightfold path could be

assessed from another point of view. It gains a high degree of recognition

due to the fact that the Buddha has styled it as the middle path. For in-

stance, in the Dhammacakkappavattanasutta, the discourse on the turning of the wheel, the middle path is explicitly defined as the noble eightfold

path. It is sufficiently well known that the noble eightfold path has been

called the middle path by the Buddha. But the basic idea behind this

definition has not always been correctly understood.

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In the Dhammacakkappavattanasutta the Buddha has presented the noble eightfold path as a middle path between the two extremes called

kāmasukhallikānuyogo, the pursuit of sensual pleasure, and attakilamathānuyogo, the pursuit of self-mortification.16 The concept of a `middle’ might make one think that the noble

eightfold path is made up by borrowing fifty per cent from each of the two

extremes, the pursuit of sense pleasures and the pursuit of self-

mortification. But it is not such a piecemeal solution. There are deeper

implications involved. The Mahācattārīsakasutta in particular brings out the true depth of this middle path. Instead of grafting half of one extreme

to half of the other, the Buddha rejected the wrong views behind both

those pursuits and, avoiding the pitfalls of both, presented anew a middle

path in the form of the noble eightfold path.

By way of clarification, we may draw attention to the fact that one

inclines to the pursuit of sense pleasures by taking one’s stance on the

annihilationist view. It amounts to the idea that there is no rebirth and that

one can indulge in sense pleasures unhindered by ethical considerations of

good and evil. It inculcates a nihilistic outlook characterized by a long line

of negatives.

In contradistinction to it, we have the affirmative standpoint forming

the lower grade of the right view referred to above, namely the right view

which takes kamma as one’s own, kammasakatā sammā di��hi. The positive outlook in this right view inculcates moral responsibility and

forms the basis for skilful or meritorious deeds. That is why it is called

puññabhāgiya, on the side of merits. By implication, the nihilistic outlook, on the other hand, is on the side of demerit, lacking a basis for skilful

action.

In our analysis of the law of dependent arising, also, we happened to

mention the idea of a middle path. But that is from the philosophical

standpoint. Here we are concerned with the ethical aspect of the middle

path. As far as the ethical requirements are concerned, a nihilistic view by

itself does not entitle one to deliverance. Why? Because the question of

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influxes is there to cope with. So long as the influxes of sensuality,

kāmāsavā, of becoming, bhavāsavā, and of ignorance, avijjāsavā, are there, one cannot escape the consequences of action merely by virtue of a

nihilistic view. That is why the Buddha took a positive stand on those ten

postulates. Where the nihilist found an excuse for indulgence in sensuality

by negating, the Buddha applied a corrective by asserting. This

affirmative stance took care of one extremist trend.

But the Buddha did not stop there. In the description of the higher

grade of right view we came across the terms ariyā anāsavā lokuttarā magga�gā. In the case of the lower grade it is sa-āsavā, with influxes, here it is anāsavā, influx-free. At whatever moment the mind develops that strength to withstand the influxes, one is not carried away by worldly

conventions. That is why the right view at the supramundane path moment

is called influx-free. There is an extremely subtle point involved in this

distinction. This noble influx-free right view, that is a constituent of the

supramundane path, ariyā anāsavā lokuttarā magga�gā, is oriented towards cessation, nirodha. The right view that takes kamma as one’s own, kammasakatā sammā di��hi, on the other hand is oriented towards arising, samudaya. Due to the fact that the right view at the path moment is oriented

towards cessation we find it qualified with the terms vivekanissita� virāganissita� nirodhanissita� vossaggapari�āmi�, "based upon seclusion, dispassion and cessation, maturing in release". It is this

orientation towards Nibbāna that paves the way for the signless, animitta, the undirected, appa�ihita, and the void, suññata. We have already

discussed at length about them in our previous sermons. Perhaps, while

listening to them, some might have got scared at the thought `so then there

is not even a mother or a father'. That is why the word suññatā, voidness, drives terror into those who do not understand it properly. Here we see the

depth of the Buddha’s middle path. That right view with influxes, sa-

āsavā, is on the side of merits, puññabhāgiya, not demerit, apuñña.

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If the Buddha sanctions demerit, he could have endorsed the nihilistic

view that there is no this world or the other world, no mother or father.

But due to the norm of kamma which he explained in such terms as kammassakā sattā kammadāyādā kammayonī kammabandhū,17 "beings have kamma as their own, they are inheritors of kamma, kamma is their matrix, kamma is their relative", so long as ignorance and craving are there, beings take their stand on convention and go on accumulating

kamma. They have to pay for it. They have to suffer the consequences. Though with influxes, sa-āsava, that right view is on the side of merit,

puññabhāgiya, which mature into sa�sāric assets, upadhivepakka, in the form of the conditions in life conducive even to the attainment of

Nibbāna. That kind of right view is preferable to the nihilistic view, although it is of a second grade.

But then there is the other side of the sa�sāric problem. One cannot afford to stagnate there. There should be a release from it as a permanent

solution. That is where the higher grade of right view comes in, the noble

influx-free right view which occurs as a factor of the path. It is then that

the terms animitta, signless, appa�ihita, the undirected and suññata, the void, become meaningful.

When the mind is weaned away from the habit of grasping signs, from

determining and from the notion of self-hood, the three doorways to

deliverance, the signless, the undirected and the void, would open up for

an exit from this sa�sāric cycle. The cessation of existence is Nibbāna, bhavanirodho nibbāna�. Here, then, we have the reason why the noble eightfold path is called the middle path.

In the life of a meditator, also, the concept of a middle path could

sometimes give rise to doubts and indecision. One might wonder whether

one should strive hard or lead a comfortable life. A midway solution

between the two might be taken as the middle path. But the true depth of

the middle path emerges from the above analysis of the twofold definition

of the noble eightfold path. It is because of this depth of the middle path

that the Buddha made the following declaration in the Aggappasādasutta of the A�guttara Nikāya:

Yāvatā, bhikkhave, dhammā sa�khatā, ariyo a��ha�giko maggo tesa� aggam akkhāyati.18 "Monks, whatever prepared things there are, the noble eightfold path is called the highest among them".

Nibbàna Sermon 32

692

It is true that the noble eightfold path is something prepared and that is

why we showed its relation to causes and conditions. Whatever is

prepared is not worthwhile, and yet, it is by means of this prepared noble

eightfold path that the Buddha clears the path to the unprepared. This is an

extremely subtle truth, which only a Buddha can discover and proclaim to

the world. It is not easy to discover it, because one tends to confuse issues

by going to one extreme or another. One either resorts to the

annihilationist view and ends up by giving way to indulgence in

sensuality, or inclines towards the eternalist view and struggles to

extricate self by self-mortification.

In the Dhamma proclaimed by the Buddha one can see a marvellous middle way. We have already pointed it out in earlier sermons by means

of such illustrations as sharpening a razor. There is a remarkable attitude

of non-grasping about the middle path, which is well expressed by the

term atammayatā, non-identification. Relying on one thing is just for the purpose of eliminating another, as exemplified by the simile of the relay

of chariots.

The key terms signifying the aim and purpose of this middle path are

vivekanissita� virāganissita� nirodhanissita� vossaggapari�āmi�, "based upon seclusion, dispassion and cessation, maturing in release".

Placed in this sa�sāric predicament, one cannot help resorting to certain things to achieve this aim. But care is taken to see that they are not

grasped or clung to. It is a process of pushing away one thing with

another, and that with yet another, a via media based on relativity and

pragmatism. The noble eightfold path marks the consummation of this

process, its systematic fulfilment. That is why we tried to trace a process

of a gradual development among the thirty-seven participative factors of

enlightenment.

Even the internal arrangement within each group is extraordinary.

There is an orderly arrangement from beginning to end in an ascending

order of importance. Sometimes, an analysis could start from the middle

and extend to either side. Some groups portray a gradual development

towards a climax. The noble eightfold path is exceptionally striking in that

it indicates how a complete transformation of personality could be

effected by putting right view at the head as the forerunner.

Nibbàna Sermon 32

693

Perhaps the most impressive among discourses in which the Buddha

highlighted the pervasive significance of the noble eightfold path is the

Ākāsasutta, "Sky Sutta", in the Magga Sa�yutta of the Sa�yutta Nikāya.19 "Just as, monks, various winds blow in the sky, easterly winds,

westerly winds, northerly winds, southerly winds, dusty winds, dustless

winds, cold winds and hot winds, gentle winds and strong winds; so too,

when a monk develops and cultivates the noble eightfold path, for him the

four foundations of mindfulness go to fulfilment by development, the four

right efforts go to fulfilment by development, the four bases for success

go to fulfilment by development, the five spiritual faculties go to

fulfilment by development, the five powers go to fulfilment by

development, the seven factors of enlightenment go to fulfilment by

development."

All these go to fulfilment by development only when the noble eight-fold path is developed in the way described above, namely based upon

seclusion, dispassion and cessation, maturing in release, vivekanissita� virāganissita� nirodhanissita� vossaggapari�āmi�. That is to say, with Nibbāna as the goal of endeavour. Then none of the preceding categories go astray. They all contribute to the perfection and fulfilment of the noble

eightfold path. They are all enshrined in it. So well knitted and pervasive

is the noble eightfold path.

Another discourse of paramount importance, which illustrates the

pervasive influence of the noble eightfold path, is the MahāSa)āyata-nikasutta of the Majjhima Nikāya. There the Buddha shows us how all the other enlightenment factors are included in the noble eightfold path. In our

discussion on Nibbāna, we happened to mention that the cessation of the six sense-spheres is Nibbāna. If Nibbāna is the cessation of the six sense-spheres, it should be possible to lay down a way of practice leading to

Nibbāna through the six sense-spheres themselves. As a matter of fact, there is such a way of practice and this is what the MahāSa)āyatanikasutta presents in summary form.

In this discourse, the Buddha first portrays how on the one hand the

sa�sāric suffering arises depending on the six-fold sense-sphere. Then he explains how on the other hand the suffering could be ended by means of

a practice pertaining to the six-fold sense-sphere itself.

Nibbàna Sermon 32

694

Cakkhu�, bhikkhave, ajāna� apassa� yathābhūta�, rūpe ajāna� apassa� yathābhūta�, cakkhuviññā�a� ajāna� apassa� yathābhūta�, cakkhusamphassa� ajāna� apassa� yathābhūta�, yampida� cak-khusamphassapaccayā uppajjati vedayita� sukha� vā dukkha� vā adukkhamasukha� vā tampi ajāna� apassa� yathābhūta�, cakkhusmi� sārajjati, rūpesu sārajjati, cakkhuviññā�e sārajjati, cakkhusamphasse sārajjati, yampida� cakkhusamphassapaccayā uppajjati vedayita� sukha� vā dukkha� vā adukkhamasukha� vā tasmimpi sārajjati.

Tassa sārattassa sa�yuttasa sammū)hassa assādānupassino viharato āyati� pañcupādānakkhandhā upacaya� gacchanti. Ta�hā cassa ponobhavikā nandirāgasahagatā tatratatrābhinandinī sā cassa pava4-4hati. Tassa kāyikāpi darathā pava44hanti, cetasikāpi darathā pa-va44hanti, kāyikāpi santāpā pava44hanti, cetasikāpi santāpā pava4-4hanti, kāyikāpi pari)āhā pava44hanti, cetasikāpi pari)āhā pava44hanti. So kāyadukkhampi cetodukkhampi pa�isa�vedeti.20 "Monks, not knowing and not seeing the eye as it actually is, not

knowing and not seeing forms as they actually are, not knowing and not

seeing eye-consciousness as it actually is, not knowing and not seeing

eye-contact as it actually is, whatever is felt as pleasant or unpleasant or

neither-unpleasant-nor-pleasant, arising dependent on eye-contact, not

knowing and not seeing that too as it actually is, one gets lustfully

attached to the eye, to forms, to eye-consciousness, to eye-contact, and to

whatever is felt as pleasant or unpleasant or neither-unpleasant-nor-

pleasant, arising in dependence on eye-contact.

And for him, who is lustfully attached, fettered, infatuated, con-templating gratification, the five aggregates of grasping get accumulated

for the future and his craving, which makes for re-becoming, which is

accompanied by delight and lust, delighting now here now there, also

increases, his bodily stresses increase, his mental stresses increase, his

bodily torments increase, his mental torments increase, his bodily fevers

increase, his mental fevers increase, and he experiences bodily and mental

suffering."

In this way, the Buddha first of all delineates how the entire sa�sāric suffering arises in connection with the six-fold sense-sphere. We will

discuss the rest of the discourse in our next sermon.

Nibbàna Sermon 32

695

1 M I 436, MahāMālunkyasutta. 2 S V 197, Pa�hamavibha�gasutta. 3 M II 173, Ca�kīsutta. 4 Ps III 426. 5 A IV 320, Dutiyamara�asatisutta. 6 S V 227, Sālasutta; and S V 231, Padasutta 7 S V 228, Mallikasutta. 8 S V 202, Pa�ipannasutta. 9 S V 72, Bhikkhusutta. 10 S V 119, Mettāsahagatasutta. 11 S V 331, Pa�hama-Ānandasutta. 12 M III 72, MahāCattārīsakasutta. 13 E.g. S V 2, Upa44hasutta. 14 M III 76, MahāCattārīsakasutta. 15 A I 32, Ekadhammapā)i. 16 S V 421, Dhammacakkappavattanasutta. 17 M III 203, Cū)akammavibha�gasutta. 18 A II 34, Aggappasādasutta. 19 S V 49, Ākāsasutta. 20 M III 287, MahāSa)āyatanikasutta.

Nibbàna Sermon 33

697

Namo tassa bhagavato arahato sammāsambuddhassa

Namo tassa bhagavato arahato sammāsambuddhassa

Namo tassa bhagavato arahato sammāsambuddhassa

Eta� santa�, eta� pa�īta�, yadida� sabbasa�khārasamatho sab-

būpadhipa�inissaggo ta�hakkhayo virāgo nirodho nibbāna�.1 "This is peaceful, this is excellent, namely the stilling of all prepara-

tions, the relinquishment of all assets, the destruction of craving, detachment, cessation, extinction." With the permission of the assembly of the venerable meditative

monks. This is the thirty-third sermon in the series of sermons on Nib-bāna. Towards the end of our last sermon, the other day, we happened to

mention that in developing the noble eightfold path fully intent on Nibbāna, all the other enlightenment factors, namely the four foundations of mindfulness, the four right endeavours, the four bases for success, the five spiritual faculties, the five powers and the seven factors of enlightenment go to fulfilment by development. Though we started analyzing the way in which the Buddha clarified the

above-mentioned peculiarity of the noble eightfold path in the MahāSa!āyatanikasutta of the Majjhima Nikāya, we could not finish it. From the Sutta passage we quoted the other day, we could see how the lack of knowledge of things as they are in regard to the six-fold sense-sphere gives rise to attachments, entanglements and delusions. As a result of it, the five aggregates of grasping get accumulated, leading to an increase in craving that makes for re-becoming, as well as an increase in bodily stresses and torment, mental stresses and torment, bodily fevers and mental fevers, and bodily and mental suffering. Today, to begin with, let us discuss the rest of that discourse. Cakkhuñca kho, bhikkhave, jāna� passa� yathābhūta�, rūpe jāna�

passa� yathābhūta�, cakkhuviññā�a� jāna� passa� yathābhūta�,

cakkhusamphassa� jāna� passa� yathābhūta�, yampida�

cakkhusamphassapaccayā uppajjati vedayita� sukha� vā dukkha� vā

adukkhamasukha� vā tampi jāna� passa� yathābhūta�, cakkhusmi� na

sārajjati, rūpesu na sārajjati, cakkhuviññā�e na sārajjati,

cakkhusamphasse na sārajjati, yampida� cakkhusamphassapaccayā

Nibbàna Sermon 33

698

uppajjati vedayita� sukha� vā dukkha� vā adukkhamasukha� vā

tasmimpi na sārajjati. Tassa asārattassa asa�yuttasa asammū!hassa ādīnavānupassino vi-

harato āyati� pañcupādānakkhandhā apacaya� gacchanti. Ta�hā cassa

ponobhavikā nandirāgasahagatā tatratatrābhinandinī sā cassa pahīyati.

Tassa kāyikāpi darathā pahīyanti, cetasikāpi darathā pahīyanti, kāyikāpi

santāpā pahīyanti, cetasikāpi santāpā pahīyanti, kāyikāpi pari!āhā

pahīyanti, cetasikāpi pari!āhā pahīyanti. So kāyasukhampi cetosukhampi

pa�isa�vedeti.2

"Monks, knowing and seeing the eye as it actually is, knowing and seeing forms as they actually are, knowing and seeing eye-consciousness as it actually is, knowing and seeing eye-contact as it actually is, whatever is felt, pleasant or unpleasant or neither-unpleasant-nor-pleasant, arising in dependence on eye-contact, knowing and seeing that too as it actually is, one does not get lustfully attached to the eye, to forms, to eye-consciousness, to eye-contact, and to whatever is felt as pleasant or unpleasant or neither-unpleasant-nor-pleasant, arising in dependence on eye-contact. And for him, who is not lustfully attached, not fettered, not infatuated,

contemplating danger, the five aggregates of grasping get diminished for the future and his craving, which makes for re-becoming, which is accompanied by delight and lust, delighting now here now there, is abandoned, his bodily stresses are abandoned, his mental stresses are abandoned, his bodily torments are abandoned, his mental torments are abandoned, his bodily fevers are abandoned, his mental fevers are abandoned, and he experiences bodily and mental happiness." Then the Buddha goes on to point out how the noble eightfold path

gets developed in this noble disciple by this training in regard to the six spheres of sense.

Yā tathābhūtassa di��hi sāssa hoti sammā di��hi, yo tathābhūtassa

sa�kappo svāssa hoti sammā sa�kappo, yo tathābhūtassa vāyāmo svāssa

hoti sammā vāyāmo, yā tathābhūtassa sati sāssa hoti sammā sati, yo

tathābhūtassa samādhi svāssa hoti sammā samādhi, Pubbeva kho panassa

kāyakamma� vacīkamma� ājīvo suparisuddho hoti. Evamassāya� ariyo

a��ha�giko maggo bhāvanāpāripūri� gacchati.

Nibbàna Sermon 33

699

"The view of a person such as this is right view. The intention of a person such as this is right intention. The effort of a person such as this is right effort. The mindfulness of a person such as this is right mindfulness. The concentration of a person such as this is right concentration. But his bodily action, his verbal action and his livelihood have already been puri-fied earlier. Thus this noble eightfold path comes to fulfilment in him by development." It is noteworthy that in this context the usual order in citing the factors

of the path is not found. But at the end we are told that bodily action, verbal action and livelihood have already been purified. This is reminiscent of the explanation given in the MahāCattārīsakasutta, in the previous sermon. That is to say, when the noble eightfold path is perfected at the supramundane level, the three factors right speech, right action and right livelihood are represented by the very thought of abstaining. Now the Buddha proclaims how all the enlightenment factors reach

fulfilment by development when one develops the noble eightfold path in this way.

Tassa eva� ima� ariya� a��ha�gika� magga� bhāvayato cattāropi

satipa��hānā bhāvanāpāripūri� gacchanti, cattāropi sammappadhānā

bhāvanāpāripūri� gacchanti, cattāropi iddhipādā bhāvanāpāripūri�

gacchanti, pañcapi indriyāni bhāvanāpāripūri� gacchanti, pañcapi

balāni bhāvanāpāripūri� gacchanti, sattapi bojjha�gā bhāvanāpāripūri�

gacchanti. Tass’ime dve dhammā yuganaddhā vattanti, samatho ca

vipassanā ca.

"When he develops this noble eightfold path in this way, the four foundations of mindfulness also come to fulfilment by development, the four right endeavours also come to fulfilment by development, the four bases for success also come to fulfilment by development, the five facul-ties also come to fulfilment by development, the five powers also come to fulfilment by development and the seven factors of enlightenment also come to fulfilment by development. These two things, namely serenity and insight, occur in him yoked evenly together." The net result of perfecting all the enlightenment factors is summed up

by the Buddha in the following declaration:

Nibbàna Sermon 33

700

So ye dhammā abhiññā pariññeyyā te dhamme abhiññā parijānāti, ye

dhammā abhiññā pahātabbā te dhamme abhiññā pajahati, ye dhammā

abhiññā bhāvetabbā te dhamme abhiññā bhāveti, ye dhammā abhiññā

sacchikātabbā te dhamme abhiññā sacchikaroti.

"He comprehends by direct knowledge those things that should be comprehended by direct knowledge, he abandons by direct knowledge those things that should be abandoned by direct knowledge, he develops by direct knowledge those things that should be developed by direct knowledge, he realizes by direct knowledge those things that should be realized by direct knowledge." The things that should be comprehended by direct knowledge are ex-

plained in the Sutta itself as the five aggregates of grasping. The things that should be abandoned by direct knowledge are ignorance and craving. The things that should be developed by direct knowledge are serenity and insight. The things that should be realized by direct knowledge are true knowledge and deliverance. So then, as we have already mentioned, the orderly arrangement in

these thirty-seven enlightenment factors is well illustrated in this dis-course. It is because of this orderliness that even in a stream-winner, who is well established in the noble eightfold path, other enlightenment factors are said to be present as if automatically. Simply because the phrase ekāyano aya�, bhikkhave, maggo occurs in

the Satipa��hānasutta, some are tempted to interpret the four foundations of mindfulness as ‘the only way’. 3 We have pointed out, with valid reasons on an earlier occasion, that such a conclusion is unwarranted. Ekāyano does not mean "the only way", it means "directed to one particular destination", that is, to Nibbāna. That is why the words ñāyassa adhigamāya Nibbānassa sacchikiriyāya, "for the attainment of the supramundane path, for the realizing of Nibbāna", occur later on in the same sentence. The four foundations of mindfulness are the preliminary training for

the attainment of the supramundane path and realization of Nibbāna. The initial start made by the four foundations of mindfulness is carried over by the four right endeavours, the four bases for success, the five faculties, the five powers and the seven enlightenment factors, to reach the acme of perfection in the noble eightfold path.

Nibbàna Sermon 33

701

In the MahāSa!āyatanikasutta we came across the repetitive phrase jāna� passa� yathābhūta�, "knowing and seeing as it actually is", used in connection with the eye, forms, eye-consciousness, eye-contact and whatever is felt due to eye-contact. Let us examine what this knowing and seeing as it actually is amounts to. Perception has been compared to a mirage.4 This mirage nature of

perception has to be understood. A deer which sees a mirage in a plain from a distance in the dry season has a perception of water in it. In other words, it imagines water in the mirage. Impelled by that imagining, it runs towards the mirage with the idea that by running it can do away with the gap between itself and the water, and reach that water. But there is something that the deer is not aware of, and that is that this gap can never be reduced by running. So long as there are two ends, there is a middle. This is a maxim worth

emphasizing. Where there are two ends, there is a middle. If the eye is distinguished as one end and what appears in the distance is distinguished as water, there is an intervening space, a gap between the two. All these three factors are integral in this perceptual situation. That is why the gap can never be done away with. The emancipated one, who has understood that this can never be

eliminated, does not run after the mirage. That one with discernment, that arahant, stops short at the seen, true to the aphorism di��he di��hamatta�, "in the seen just the seen".5 He stops at the heard in the heard, he stops at the sensed in the sensed, he stops at the cognized in the cognized. He does not go on imagining like that deer, taking his stand on perception. He does not imagine a thing seen or one who sees. Nor does he entertain imaginings in regard to the heard, the sensed and the cognized. The fact that this freedom from imaginings is there in an arahant is

clear from the statement we quoted from the Chabbisodhanasutta on an earlier occasion. According to that discourse, a monk rightly claiming arahant-hood, one who declares himself to be an arahant, should be able to make the following statement in respect of the seen, the heard, the sensed and the cognized.

Di��he kho aha�, āvuso, anupāyo anapāyo anissito appa�ibaddho vip-pamutto visa�yutto vimariyādikatena cetasā viharāmi. 6 "Friends, with

Nibbàna Sermon 33

702

regard to the seen, I dwell unattracted, unrepelled, independent, uninvolved, released, unshackled, with a mind free from barriers." Now let us try to understand this statement in the light of what we have

already said about the mirage. One can neither approach nor retreat from a mirage. Generally, when one sees a mirage in the dry season, one imagines a perception of water in it and runs towards it due to thirst. But let us, for a moment, think that on seeing the mirage one becomes apprehensive of a flood and turns and runs away to escape it. Having run some far, if he looks back he will still see the mirage behind him. So in the case of a mirage, the more one approaches it, the farther it

recedes, the more one recedes from it, the nearer it appears. So in regard to the mirage of percepts, such as the seen and the heard, the arahant neither approaches nor recedes. Mentally he neither approaches nor recedes, though he may appear to do both physically, from the point of view of the worldling - anupāyo anapāyo, unattracted, unrepelled. It is the same with regard to the term anissito, independent. He does

not resort to the mirage with the thought ‘Ah, here is a good reservoir’. Appa�ibaddho, uninvolved, he is not mentally involved in the mirage. Vippamutto, released, he is released from the perception of water in the mirage, from imagining water in it. Visa�yutto, unshackled, he is not bound by it. Vimariyādikatena cetasā, with a mind free from barriers. What are these barriers? The two ends and the middle. The demarcation mentioned above by distinguishing eye as distinct from form, with the intervening space or the gap as the `tertium quid’. So for the arahant there are no barriers by taking the eye, the forms and the gap as discrete. Now from what we have already discussed, it should be clear that by

maññanā or imagining a thing-hood is attributed to the seen, the heard, the sensed and the cognized. One imagines a thing in the seen, heard etc. By that very imagining as a thing it becomes another thing, true to the dictum expressed in the line of that verse from the Dvayatānupassanāsutta we had quoted earlier, yena yena hi maññanti, tato ta� hoti aññāthā, 7 "in whatever [egoistic terms] they imagine, thereby it turns otherwise".

Nibbàna Sermon 33

703

That is why we earlier said that a thing has to be there first for it to become another thing, for there to be an otherwiseness. The more one tries to approach the thing imagined, the more it recedes. In our analysis of the Mūlapariyāyasutta, we discussed at length about the three levels of knowledge mentioned there, namely saññā, abhiññā and pariññā.8 The untaught worldling is bound by sense-perception and goes on

imagining according to it. Perceiving earth in the earth element, he imagines ‘earth’ as a thing, he imagines ‘in the earth’, ‘earth is mine’, ‘from the earth’ etc. So also with regard to the seen, di��ha. But the disciple in training, sekha, since he has a higher knowledge of

conditionality, although he has not exhausted the influxes and latencies, trains in resisting from the tendency to imagine. An emancipated one, the arahant, has fully comprehended the mirage nature of perception. It seems, therefore, that these forms of maññanā enable one to imagine

things, attributing a notion of substantiality to sense data. In fact, what we have here is only a heap of imaginings. There is also an attempt to hold on to things imagined. Craving lends a hand to it, and so there is grasping, upādāna. Thereby the fact that there are three conditions is ignored or forgotten. In our analysis of the Madhupi�/ikasutta we came across a highly

significant statement: cakkhuñc’āvuso pa�icca rūpe ca uppajjati cak-khuviññā�a�,9 "dependent on the eye and forms, friends, arises eye-con-sciousness". The deepest point in sense perception is already implicit there. This statement clearly indicates that eye-consciousness is dependently arisen. Thereby we are confronted with the question of the two ends and the middle, discussed above. In fact, what is called eye-consciousness is the very discrimination

between eye and form. At whatever moment the eye is distinguished as the internal sphere and form is distinguished as the external sphere, it is then that eye-consciousness arises. That itself is the gap in the middle, the intervening space. Here, then, we have the two ends and the middle. To facilitate understanding this situation, let us hark back to the simile

of the carpenter we brought up in an earlier sermon.10 We mentioned that a carpenter, fixing up a door by joining two planks, might speak of the

Nibbàna Sermon 33

704

contact between the two planks when his attention is turned to the intervening space, to see how well one plank touches the other. The concept of touching between the two planks came up because the carpenter’s attention picked up the two planks as separate and not as one board. A similar phenomenon is implicit in the statement cakkhuñca pa�icca

rūpe ca uppajjati cakkhuviññā�a�, "dependent on eye and forms arises eye-consciousness". In this perceptual situation, the eye is distinguished from forms. That discrimination itself is consciousness. That is the gap or the interstice, the middle. So here we have the two ends and the middle. Eye-contact, from the point of view of Dhamma, is an extremely

complex situation. As a matter of fact, it is something that has two ends and a middle. The two ends and the middle belong to it. However, there is a tendency in the world to ignore this middle. The attempt to tie up the two ends by ignoring the middle is upādāna or grasping. That is impelled by craving, ta�hā. Due to craving, grasping occurs as a matter of course. It is as if the deer, thinking ‘I am here and the water is there, so let me get closer’, starts running towards it. The gap is ignored. A similar thing happens in the case of sense perception. What impels

one to ignore that gap is craving. It is sometimes called lepa or glue. With that agglutinative quality in craving the gap is continually sought to be glued up and ignored. The Buddha has compared craving to a seamstress. The verb sibbati or

sa�sibbati is used to convey the idea of sewing and weaving both. In sewing as well as in weaving, there is an attempt to reduce a gap by stitching up or knitting up. What is called upādāna, grasping or holding on, is an attempt to tie up two ends with the help of ta�hā, craving or thirst. In the Tissametteyyasutta of the Pārāya�avagga in the Sutta Nipāta,

the Buddha shows how one can bypass this seamstress or weaver that is craving and attain emancipation in the following extremely deep verse.

Yo ubh’ anta-m-abhiññāya

majjhe mantā na lippati,

ta� brūmi mahāpuriso ’ti

so ’dha sibbanim accagā. 11

Nibbàna Sermon 33

705

"He who, having known both ends, With wisdom does not get attached to the middle, Him I call a great man, He has gone beyond the seamstress in this [world]." This verse is so deep and meaningful that already during the lifetime of

the Buddha, when he was dwelling at Isipatana in Benares, a group of Elder Monks gathered at the assembly hall and held a symposium on the meaning of this verse. In the Buddha’s time, unlike today, for deep discussions on Dhamma, they took up such deep topics as found in the A��hakavagga and Pārāya�avagga of the Sutta Nipāta. In this case, the topic that came up for discussion, as recorded among the Sixes in the A�guttara Nikāya, is as follows:

Katamo nu kho, āvuso, eko anto, katamo dutiyo anto, ki� majjhe, kā

sibbani? 12"What, friends, is the one end, what is the second end, what is in the middle and who is the seamstress?" The first venerable Thera, who addressed the assembly of monks on this topic, offered the following explanation: "Contact, friends, is one end, arising of contact is the second end, ces-

sation of contact is in the middle, craving is the seamstress, for it is craving that stitches up for the birth of this and that specific existence. In so far, friends, does a monk understand by higher knowledge what is

to be understood by higher knowledge, comprehend by full understanding what is to be comprehended by full understanding. Understanding by higher knowledge what is to be understood by higher knowledge, comprehending by full understanding what is to be comprehended by full understanding, he becomes an ender of suffering in this very life." Craving, according to this interpretation, is a seamstress, because it is craving that puts the stitch for existence. Then a second venerable Thera puts forth his opinion. According to his

point of view, the past is one end, the future is the second end, the present is the middle, craving is the seamstress. A third venerable Thera offered his interpretation. For him, one end is

pleasant feeling, the second end is unpleasant or painful feeling, and the middle is neither-unpleasant-nor-pleasant feeling. Craving is again the seamstress.

Nibbàna Sermon 33

706

A fourth venerable Thera opines that the one end is name, the second end is form, the middle is consciousness and the seamstress is craving. A fifth venerable Thera puts forward the view that the one end is the

six internal sense-spheres, the second end is the six external sense-spheres, consciousness is the middle and craving is the seamstress. A sixth venerable Thera is of the opinion that the one end is sakkāya, a

term for the five aggregates of grasping, literally the ‘existing body’. The second end, according to him, is the arising of sakkāya. The middle is the cessation of sakkāya. As before, the seamstress is craving. When six explanations had come up before the symposium, one monk

suggested, somewhat like a point of order, that since six different interpretations have come up, it would be best to approach the teacher, the Fortunate One, and report the discussion for clarification and correct judgement. Approving that suggestion, they all went to the Buddha and asked:

Kassa nu kho, bhante, subhāsita�? "Venerable sir, whose words are well spoken?" The Buddha replied: "Monks, what you all have said is well said from some point of view or other. But that for which I preached that verse in the Metteyyapañha is this", and quoting the verse in question the Buddha explains: "Monks, contact is one end, the arising of contact is the second end,

the cessation of contact is in the middle, craving is the seamstress, for it is craving that puts the stitch for the birth of this or that existence. In so far, monks, does a monk understand by higher knowledge what is

to be understood by higher knowledge, and comprehend by full understanding what is to be comprehended by full understanding. Understanding by higher knowledge what is to be understood by higher knowledge, and comprehending by full understanding what is to be comprehended by full understanding, he becomes an ender of suffering in this very life." The Buddha’s explanation happens to coincide with the interpretation

given by the first speaker at the symposium. However, since he ratifies all the six interpretations as well said, we can see how profound and at the same time broad the meaning of this cryptic verse is.

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Let us now try to understand these six explanations. One can make use of these six as meditation topics. The verse has a pragmatic value and so also the explanations given. What is the business of this seamstress or weaver? According to the first interpretation, craving stitches up the first end,

contact, with the second end, the arising of contact, ignoring the middle, the cessation of contact. It is beneath this middle, the cessation of contact, that ignorance lurks. As the line majjhe mantā na lippati, "with wisdom does not get attached to the middle", implies, when what is in the middle is understood, there is emancipation. One is released from craving. So our special attention should be directed to what lies in the middle, the cessation of contact. Therefore, according to the first interpretation, the seamstress, craving, stitches up contact and the arising of contact, ignoring the cessation of contact. According to the second interpretation, the past and the future are

stitched up, ignoring the present. The third interpretation takes it as a stitching up of unpleasant feeling and pleasant feeling, ignoring the nei-ther-unpleasant-nor-pleasant feeling. The fourth interpretation speaks of stitching up name and form, ignoring consciousness. For the fifth interpretation, it is a case of stitching up the six internal sense-spheres with the six external sense-spheres, ignoring consciousness. In the sixth interpretation, we are told of a stitching up of sakkāya, or ‘existing-body’, with the arising of the existing-body, ignoring the cessation of the existing-body. We mentioned above that in sewing as well as in weaving there is an

attempt to reduce a gap by stitching up or knitting up. These inter-pretations show us that ignoring the middle is a common trait in the worldling. It is there that ignorance lurks. If one rightly understands this middle dispassion sets in, leading to disenchantment, relinquishment and deliverance. Let us now turn our attention to a few parallel discourses that throw

some light on the depth of these meditation topics. We come across two verses in the Dvayatānupassanāsutta of the Sutta Nipāta, which are relevant to the first interpretation, namely that which concerns contact, the arising of contact and the cessation of contact.

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Sukha� vā yadi va dukkha�,

adukkhamasukha� sahā,

ajjhattañ ca bahiddhā ca

ya� kiñci atthi vedita�,

eta� ‘dukkhan’ti ñatvāna,

mosadhamma� palokina�, phussa phussa vaya� passa�

eva� tattha virajjati,

vedanāna� khayā bhikkhu,

nicchāto parinibbuto.13 "Be it pleasant or unpleasant, Or neither-unpleasant-nor-pleasant, Inwardly or outwardly, All what is felt, Knowing it as ‘pain’,

Delusive and brittle, Touch after touch, seeing how it wanes, That way he grows dispassionate therein, By the extinction of feeling it is That a monk becomes hungerless and fully appeased." The two lines phussa phussa vaya� passa� and eva� tattha virajjati,

"touch after touch, seeing how it wanes, that way he grows dispassionate therein", are particularly significant as they are relevant to the knowledge of ‘breaking up’ in the development of insight. It seems, therefore, that generally the cessation of contact is ignored or slurred over by the worldling’s mind, busy with the arising aspect. Therefore the seeing of cessation comes only with the insight knowledge of seeing the breaking up, bha�gañā�a. As an illustration in support of the second interpretation we may quote

the following verses from the Bhaddekarattasutta of the Majjhima

Nikāya: Atīta� nānvāgameyya,

nappa�ika�khe anāgata�

yad atīta� pahīna� ta�

appattañ ca anāgata�.

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Paccuppannañ ca yo dhamma�

tattha tattha vipassati,

asa�hīra� asa�kuppa�

ta� vidvā-m-anubrūhaye.14 "Let one not trace back whatever is past, Nor keep on hankering for the not yet come, Whatever is past is gone for good, That which is future is yet to come.

But [whoever] sees that which rises up, As now with insight as and when it comes, Neither `drawing in’ nor `pushing on’, That kind of stage should the wise cultivate." In the reflection on preparations, sa�khārā, in deep insight meditation,

it is the present preparations that are presented to reflection. That is why we find the apparently unusual order atīta - anāgata - paccuppanna, past - future - present, mentioned everywhere in the discourses. To reflect on past preparations is relatively easy, so also are the future preparations. It is the present preparations that are elusive and difficult to muster. But in deep insight meditation the attention should be on the present preparations. So much is enough for the second interpretation. The third interpretation has to do with the three grades of feeling, the

pleasant, unpleasant and the neither-unpleasant-nor-pleasant. About these we have already discussed at length, on an earlier occasion, in connection with the long dialogue between the Venerable arahant nun Dhammadinnā and the lay disciple Visākha on the question of those three grades of feeling. Suffice it for the present to cite the following relevant sections of that dialogue.

Sukhāya vedanāya dukkhā vedanā pa�ibhāgo ... dukkhāya vedanāya

sukhā vedanā pa�ibhāgo ... adukkhamasukhāya vedanāya avijjā pa�ibhāgo

... avijjāya vijjā pa�ibhāgo ... vijjāya vimutti pa�ibhāgo ... vimuttiyā

Nibbāna� pa�ibhāgo.15

"Unpleasant feeling is the counterpart of pleasant feeling ... pleasant feeling is the counterpart of unpleasant feeling ... ignorance is the counterpart of neither-unpleasant-nor-pleasant feeling ... knowledge is the counterpart of ignorance ... deliverance is the counterpart of knowledge ... Nibbāna is the counterpart of deliverance."

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The counterpart or the `other half’ of pleasant feeling is unpleasant feeling. The counterpart of unpleasant feeling is pleasant feeling. Between these two there is a circularity in relationship, a seesawing. There is no way out. But there is in the middle neither-unpleasant-nor-pleasant feeling. The

counterpart of neither-unpleasant-nor-pleasant feeling is ignorance. So we see how the neutrality and indifference of equanimity has beneath it ignorance. But luckily there is the good side in this pair of counterparts. Deliverance lies that way, for knowledge is the counterpart of ignorance. When ignorance is displaced, knowledge surfaces. From knowledge comes deliverance, and from deliverance Nibbāna or extinction. This much is enough for the third interpretation. Now for the fourth interpretation. Here we have consciousness be-

tween name-and-form. Let us remind ourselves of the two verses quoted in an earlier sermon from the Dvayatānupassanāsutta of the Sutta Nipāta.

Ye ca rūpūpagā sattā

ye ca arūpa��hāyino,

nirodha� appajānantā

āgantāro punabbhava�.

Ye ca rūpe pariññāya,

arūpesu asa��hitā,

nirodhe ye vimuccanti,

te janā maccuhāyino.16

"Those beings that go to realms of form, And those who are settled in formless realms, Not understanding the fact of cessation, Come back again and again to existence.

Those who, having comprehended realms of form, Do not settle in formless realms, Are released in the experience of cessation, It is they that are the dispellers of death." The cessation here referred to is the cessation of consciousness, or the

cessation of becoming. Such emancipated ones are called "dispellers of death", maccuhāyino. We have mentioned earlier that, before the advent of the Buddha and even afterwards, sages like ĀFāra Kālāma tried to escape form, rūpa, by grasping the formless, arūpa. But only the Buddha

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could point out that one cannot win release from form by resorting to the formless. Release from both should be the aim. How could that come about? By the cessation of consciousness which discriminates between form and formless. It is tantamount to the cessation of existence, bhavanirodha.

As a little hint to understand this deep point, we may allude to that simile of the dog on the plank across the stream which we brought up several times. Why does that dog keep on looking at the dog it sees in the water, its own reflection? Because it is unaware of the reflexive quality of the water. Consciousness is like that water which has the quality of reflecting on its surface. What is there between the seen dog and the looking dog as the middle is consciousness itself. One can therefore understand why consciousness is said to be in the middle between name and form. Generally, in the traditional analysis of the relation between name-and-

form and consciousness, this fact is overlooked. True to the simile of the magical illusion, given to consciousness, its middle position between name and form is difficult for one to understand. Had the dog understood the reflective quality of water, it would not halt on that plank to gaze down and growl. The fifth interpretation puts the six internal sense-spheres and the six

external sense-spheres on either side, to have consciousness in the middle. A brief explanation would suffice.

Dvaya�, bhikkhave, pa�icca viññā�a� sambhoti,17 "monks, dependent on a dyad consciousness arises", says the Buddha. That is to say, dependent on internal and external sense-spheres consciousness arises. As we have already pointed out, consciousness is the very discrimination between the two. Therefore consciousness is the middle. So at the moment when one understands consciousness, one realizes that the fault lies in this discrimination itself. The farther limit of the internal is the nearer limit of the external. One understands then that the gap, the interstice between them, is something imagined. Then as to the sixth interpretation, we have the sakkāya, the "existing

body", and sakkāyasamudaya, the arising of the existing body, as the two ends. Because the term sakkāya is not often met with, it might be difficult to understand what it means. To be brief, the Buddha has defined the term

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as referring to the five aggregates of grasping.18 Its derivation, sat kāya, indicates that the term is suggestive of the tendency to take the whole group as existing, giving way to the perception of the compact, ghanasaññā. The arising of this notion of an existing body is chandarāga or desire

and lust. It is due to desire or craving that one grasps a heap as a compact whole. The cessation of the existing body is the abandonment of desire and lust. This, then, is a summary of the salient points in these six interpretations as meditation topics for realization. Let us now turn our attention to the sewing and weaving spoken of

here. We have mentioned above that both in sewing and weaving a knot-ting comes in, as a way of reducing the gap. This knotting involves some kind of attracting, binding and entangling. In the case of a sewing machine, every time the needle goes down, the shuttle hastens to put a knot for the stitch. So long as this attraction continues, the stitching goes on. There is some relation between sewing and weaving. Sewing is an at-

tempt to put together two folds. In weaving a single thread of cotton or wool is looped into two folds. In both there is a formation of knots. As already mentioned, knots are formed by some sort of attraction, binding and entangling. Now craving is the seamstress who puts the stitches to this existence,

bhava. She has a long line of qualifications for it. Ponobhavikā nandirāgasahagatā tatratatrābhinandinī are some of the epithets for craving. She is the perpetrator in re-becoming or renewed existence, ponobhavikā, bringing about birth after birth. She has a trait of delighting and lusting, nandirāgasahagatā. Notoriously licentious she delights now here now there, tatratatrābhinandinī. Like that seamstress, craving puts the stitches into existence, even as the needle and the shuttle. Craving draws in with upādāna, grasping, while conceit binds and views complete the entanglement. That is how existence gets stitched up. At whatever moment the shuttle runs out of its load of cotton, the ap-

parent stitches do not result in a seam. Similarly, in a weaving, if instead of drawing in the thread to complete the knot it is drawn out, all what is woven will be undone immediately. This is the difference between

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existence and its cessation. Existence is a formation of knots and stress. Cessation is an unravelling of knots and rest. Existence is a formation of knots and stress. Cessation is an unravel-

ling of knots and rest. The following verse in the Suddha��hakasutta of the Sutta Nipāta

seems to put in a nutshell the philosophy behind the simile of the seam-stress.

Na kappayanti na purekkharonti

‘accantasuddhī’ ti na te vadanti,

ādānagantha� gathita� visajja,

āsa� na kubbanti kuhiñci loke.19 "They fabricate not, they proffer not, Nor do they speak of a ‘highest purity’, Unravelling the tangled knot of grasping, They form no desire anywhere in the world." The comments we have presented here, based on the verse beginning

with yo ubh’ anta-m-abhiññāya could even be offered as a synopsis of the entire series of thirty-three sermons. All what we brought up in these sermons concerns the question of the two ends and the middle. The episode of the two ends and the middle enshrines a profound insight into the law of dependent arising and the Buddha’s teachings on the middle path. That is why we said that the verse in question is both profound and broad, as far as its meaning is concerned. So now that we have presented this synoptic verse, we propose to wind

up this series of sermons. As a matter of fact, the reason for many a misconception about Nibbāna is a lack of understanding the law of dependent arising and the middle path. For the same reason, true to the Buddha’s description of beings as taking delight in existence, bhavarāmā, lusting for existence, bhavaratā, and rejoicing in existence, bhavasammuditā,20 Nibbāna came to be apprehensively misconstrued as tantamount to annihilation. Therefore even commentators were scared of the prospect of a cessation of existence and tried to explain away Nibbāna through definitions that serve to perpetuate craving for existence. If by this attempt of ours to clear the path to Nibbāna, overgrown as it

is through neglect for many centuries, due to various social upheavals, any store of merit accrued to us, may it duly go to our most venerable Great

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Preceptor, who so magnanimously made the invitation to deliver this series of sermons. As he is staying away for medical treatment at this moment, aged and ailing, let us wish him quick recovery and long life. May all his Dhamma aspirations be fulfilled! May the devoted efforts in meditation of all those fellow dwellers in

this holy life, who listened to these sermons and taped them for the benefit of those who would like to lend ear to them, be rewarded with success! Let a myriad arahant lotuses, unsmeared by water and mud, bright petalled and sweet scented, bloom all over the forest hermitage pond. May the merits accrued by giving these sermons be shared by my departed parents, who brought me up, my teachers, who gave me vision, and my friends, relatives and lay supporters, who helped keep this frail body alive. May they all attain the bliss of Nibbāna! May all gods and Brahmās and all beings rejoice in the merits accrued

by these sermons! May it conduce to the attainment of that peaceful and excellent Nibbāna! May the dispensation of the Fully Enlightened One endure long in this world! Let this garland of well preached Dhamma words be a humble offering at the foot of the Dhamma shrine, which received honour and worship even from the Buddha himself.

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1 M I 436, MahāMālunkyasutta. 2 M III 288, MahāSa!āyatanikasutta. 3 M I 55, Satipa��hānasutta. 4 S III 142, Phe�api�/ūpamasutta. 5 Ud 8, Bāhiyasutta. 6 M III 30, Chabbisodhanasutta; see sermon 15. 7 Sn 757, Dvayatānupassanāsutta; see sermon 13. 8 M I 1, Mūlapariyāyasutta; see sermon 12. 9 M I 111, Madhupi�/ikasutta; see sermon 11. 10 See sermon 10. 11 Sn 1042, Tissametteyyamā�avapucchā. 12 A III 399, Majjhesutta. 13 Sn 738-739, Dvayatānupassanāsutta. 14 M III 187, Bhaddekarattasutta. 15 M I 304, CūlaVedallasutta. 16 Sn 754-755, Dvayatānupassanāsutta, see sermon 15. 17 S IV 67, Dutiyadvayasutta. 18 S III 159, Sakkāyasutta. 19 Sn 794, Suddha��hakasutta. 20 It 43, Di��higatasutta.